Tao Te Ching Verse 81translated by Isabella MearsFaithful words may not be beautiful,Beautiful words may not be faithful.Those who love do not quarrel,Those who quarrel do not love.Those who know are not learned,Those who are learned do not know.The riches of the self-controlled person are in the Inner Life.When one spends for others, one has more for oneself.When one gives to others, one has much more for oneself.Heavenly Tao blesses all and hurts no one.The way of the self-controlled person is to act and not to fight.Photo by Nastya Dulhiier on UnsplashStaying ConnectedIn this final verse of the TTC, I feel like there are three things with which Lao Tzu leaves us:The first is that when we are connected with Tao (which is always, btw), we canSee without lookingListen without hearingFeel without touchingInternalize without smelling or tastingThe second is the property of reflection - both internal and external to ourselves, which to me means that when I look inside, the Tao is reflected back.  Ripples in a pond, while they emanate outward, always return to the source.And the third is that emulating the Tao is the way to align ourselves with it, just like a magnet points toward the closest pole.How do we practice all of this?  That is our individual choice!  Throughout the podcast, we have discussed different ways to put the principles into practice, and have acknowledged that those aren’t the only ways.  In fact, I suspect that like the Tao, the number of ways I can use to practice those principles are infinite.  In my short journey so far with the Tao, I have learned four centering mindsets that lead to different practices for different times, and I’ll leave them with you for your consideration: I must approach the Tao with as much sincerity as I can.  It doesn’t matter how deeply sincere I am - just the best I can do in the moment is enough.I ask Tao for the willingness to see things a different way.  I ask for awareness.I ask Tao to show me what I can do to practice.I ask Tao to help me be willing to practice once I know the way.This is pretty much the cycle for me.  It is simple, AND easy to do, at least most of the time.  This mindset has helped me to become open to new ways of seeing things, new meditations, new contemplations, and what I feel is the coolest thing yet: being able to work with Tao to transmute my hangups, fears, and the negativity that has been with me since childhood into a loving, very real connection with myself, others, and the environment around me.I am experiencing being human.  It can be great.  It can be horrifying.  It can be incredibly beautiful.  I can choose to do it alone.  I can choose to do it with Tao.  The choice is mine alone, and the action is mine to take.Tao is impartial to my choice - so even Tao doesn’t influence my choice or action.  How profoundly poignant is that?  This is my journey.  It is your journey.  It is our journey.  We all share this human experience, and yet we experience it individually.  I am grateful that I have been willing enough to experience Tao in all its myriad forms.  I am grateful for this human experience.  I am grateful I can know compassion, contentment, and humility.  I am grateful I have had this experience because of and with...you.

Tao Te Ching Verse 81 translated by <a href="http://web.archive.org/web/20110106051737/http://home.pages.at/onkellotus/TTK/English_Mears_TTK.html#top" rel="nofollow" target="_blank">Isabella Mears</a> Faithful words may not be beautiful, Beautiful words may not be faithful. Those who love do not quarrel, Those who quarrel do not love. Those who know are not learned, Those who are learned do not know. The riches of the self-controlled person are in the Inner Life. When one spends for others, one has more for oneself. When one gives to others, one has much more for oneself. Heavenly Tao blesses all and hurts no one. The way of the self-controlled person is to act and not to fight. Photo by <a href="https://unsplash.com/@dulgier?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Nastya Dulhiier</a> on <a href="https://unsplash.com/s/photos/connected?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Staying Connected In this final verse of the TTC, I feel like there are three things with which Lao Tzu leaves us:The first is that when we are connected with Tao (which is always, btw), we canSee without lookingListen without hearingFeel without touchingInternalize without smelling or tastingThe second is the property of reflection - both internal and external to ourselves, which to me means that when I look inside, the Tao is reflected back.  Ripples in a pond, while they emanate outward, always return to the source.And the third is that emulating the Tao is the way to align ourselves with it, just like a magnet points toward the closest pole.How do we practice all of this?  That is our individual choice!  Throughout the podcast, we have discussed different ways to put the principles into practice, and have acknowledged that those aren’t the only ways.  In fact, I suspect that like the Tao, the number of ways I can use to practice those principles are infinite.  In my short journey so far with the Tao, I have learned four centering mindsets that lead to different practices for different times, and I’ll leave them with you for your consideration:<ol><li> I must approach the Tao with as much sincerity as I can.  It doesn’t matter how deeply sincere I am - just the best I can do in the moment is enough.</li><li>I ask Tao for the willingness to see things a different way.  I ask for awareness.</li><li>I ask Tao to show me what I can do to practice.</li><li>I ask Tao to help me be willing to practice once I know the way.</li></ol>This is pretty much the cycle for me.  It is simple, AND easy to do, at least most of the time.  This mindset has helped me to become open to new ways of seeing things, new meditations, new contemplations, and what I feel is the coolest thing yet: being able to work with Tao to transmute my hangups, fears, and the negativity that has been with me since childhood into a loving, very real connection with myself, others, and the environment around me.I am experiencing being human.  It can be great.  It can be horrifying.  It can be incredibly beautiful.  I can choose to do it alone.  I can choose to do it with Tao.  The choice is mine alone, and the action is mine to take.Tao is impartial to my choice - so even Tao doesn’t influence my choice or action.  How profoundly poignant is that?  This is my journey.  It is your journey.  It is our journey.  We all share this human experience, and yet we experience it individually.  I am grateful that I have been willing enough to experience Tao in all its myriad forms.  I am grateful for this human experience.  I am grateful I can know compassion, contentment, and humility.  I am grateful I have had this experience because of and with...you.

Tao Te Ching Verse 81: Staying Connected with Truth

Tao Te Ching Verse 80translated by Hua-Ching NiLet there be small communities with few inhabitants.The supply of vessels may be more than enough,yet no one would use them.The inhabitants would love living there so dearly that they would never wish to move toanother place.They may have every kind of vehicle,but they would not bother to ride them.They may have powerful weapons,but they would not resort to using them.They would return to a simple system of cords and knots to record their simple events,as was done in ancient times.They would be content with plain food,pleased with simple clothing,satisfied with rustic but cozy homes,and would cling to their natural way of life.The neighboring country would be so close at hand that one could hear its roosters crowingand its dogs barking along the boundaries.But, to the end of their days, people would rarely trespass the territory of another's life.Photo by Johnny Cohen on UnsplashUtopia On the SurfaceMy experience with this verse has been unexpectedly beautiful. In this verse, he outlines utopia:Abundance Harmony in the CommunityAbility to Travel and Defend but no need for either of those thingsSimplicity in Knowledge ManagementComfortable lifestylePeace with the NeighborsSo as I’m reading it and reflecting, knowing everything that I’ve learned and practiced so far, I can see that the utopia is actually possible!  There have been two times when I’ve witnessed this, and I didn’t know what it was at the time, but I knew things were different.  I’ll tell you about one of them.In one of my trainings in the Army, I was in what we’d call a squad - about 8 of us in a small group.  We were to train, eat, and sleep together for about 35 days.  Some of my comrades would have forgotten an item or two, and just me - I would offer what I had blindly.  Now someone might say that was a little dumb of me - you know, like I should have given of my overflow, not my cup, right?  But naive as I was, I did it.  I did that for a week or two, and I noticed that the others started doing the same.  Soon, we were a functioning little family unit, and we looked out for each other and our needs.  It became normal.  Some time later, maybe about 3 weeks, one of our cadre remarked that there wasn’t any infighting in our group like the other squads.  They wondered what it was.  At that moment, I knew.  And it wasn’t like I could have said anything about it - there was no way I could have said that I was the cause in the beginning.  It was one of those subtle things that folks weren’t even paying attention to, to include myself!  But I knew it. As I’m considering that experience with that group and reading this verse today, I’m thinking about at least observing how my journey with the Tao has affected my relationships since I started.  At home, I have enjoyed a deeper connection with my spouse as I grow with her and we share spiritual insights.  At work, I have opened up to more ways to be of service, and interesting opportunities have presented themselves.  With friends, I have practiced humility and have met some people that have had profound impacts on my life - and statistically, it seems pretty much impossible that that would have occurred had I gone out searching for them in a deliberate manner.

Tao Te Ching Verse 80 translated by <a href="http://web.archive.org/web/20090102092108/http://home.pages.at/onkellotus/TTK/English_Ni_TTK.html#Kap80" rel="nofollow" target="_blank">Hua-Ching Ni</a> Let there be small communities with few inhabitants. The supply of vessels may be more than enough, yet no one would use them. The inhabitants would love living there so dearly that they would never wish to move to another place. They may have every kind of vehicle, but they would not bother to ride them. They may have powerful weapons, but they would not resort to using them. They would return to a simple system of cords and knots to record their simple events, as was done in ancient times. They would be content with plain food, pleased with simple clothing, satisfied with rustic but cozy homes, and would cling to their natural way of life. The neighboring country would be so close at hand that one could hear its roosters crowing and its dogs barking along the boundaries. But, to the end of their days, people would rarely trespass the territory of another's life. Photo by <a href="https://unsplash.com/@jonecohen?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Johnny Cohen</a> on <a href="/s/photos/utopia?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Utopia On the SurfaceMy experience with this verse has been unexpectedly beautiful. In this verse, he outlines utopia:<ul><li>Abundance </li><li>Harmony in the Community</li><li>Ability to Travel and Defend but no need for either of those things</li><li>Simplicity in Knowledge Management</li><li>Comfortable lifestyle</li><li>Peace with the Neighbors</li></ul>So as I’m reading it and reflecting, knowing everything that I’ve learned and practiced so far, I can see that the utopia is actually possible!  There have been two times when I’ve witnessed this, and I didn’t know what it was at the time, but I knew things were different.  I’ll tell you about one of them.In one of my trainings in the Army, I was in what we’d call a squad - about 8 of us in a small group.  We were to train, eat, and sleep together for about 35 days.  Some of my comrades would have forgotten an item or two, and just me - I would offer what I had blindly.  Now someone might say that was a little dumb of me - you know, like I should have given of my overflow, not my cup, right?  But naive as I was, I did it.  I did that for a week or two, and I noticed that the others started doing the same.  Soon, we were a functioning little family unit, and we looked out for each other and our needs.  It became normal.  Some time later, maybe about 3 weeks, one of our cadre remarked that there wasn’t any infighting in our group like the other squads.  They wondered what it was.  At that moment, I knew.  And it wasn’t like I could have said anything about it - there was no way I could have said that I was the cause in the beginning.  It was one of those subtle things that folks weren’t even paying attention to, to include myself!  But I knew it. As I’m considering that experience with that group and reading this verse today, I’m thinking about at least observing how my journey with the Tao has affected my relationships since I started.  At home, I have enjoyed a deeper connection with my spouse as I grow with her and we share spiritual insights.  At work, I have opened up to more ways to be of service, and interesting opportunities have presented themselves.  With friends, I have practiced humility and have met some people that have had profound impacts on my life - and statistically, it seems pretty much impossible that that would have occurred had I gone out searching for them in a deliberate manner.

Tao Te Ching Verse 80: Accessing the Utopia Within

Tao Te Ching Verse 79translated by Keith H. SeddonWhen a bad grudge is settled,Some enmity is bound to remain.How can this be considered acceptable?Therefore the Sage keeps to her side of the contractBut does not hold the other party to their promise.One who has Virtue will honour the contract,Whilst one who is without Virtue expects others to meet their obligations.It is the Way of Heaven to be impartial;It stays always with the good personPhoto by Gus Moretta on UnsplashGiving to ReceiveI have experienced time and again that most of the time, if I smile at someone, they’ll smile back.  I’ve also experienced that when I’m angry or sour-faced, people kind of leave me alone, and if I try to make them feel the way I’m feeling, I’ll get that back, too.In our physical world, it seems that when I push on object A it moves to location B and pretty much stays there.  But in our spiritual world, it seems that when I do action A, it goes out to B and comes back to me in a reflective manner.The emotions observation was just one thing.  Let’s think about a couple more aspects.  When I treat others with compassion and they feel safe around me, people open up and share themselves with me.  Just doing nothing, just being there and holding space for them, kind of like being the empty vessel, does the trick.  When I am doing the opposite - being selfish and closed off, I am left alone and can’t connect with others.  When I am feeling desire for stuff or relationships I don’t have, people somehow pick up on this and again, I am left alone mostly.  Except in cases where others who are in the same position connect with me and we feed off of each other in unhealthy ways.  But when I am in love with my life and am quietly appreciate of myself and everything around me, I attract other people to share in this feeling with me.  When I am feeling equal to people, real relationship moments occur.  But when I am feeling superior or inferior to others, self-doubt usually surfaces and that feeling eventually causes me to act in passive aggressive or mildly hostile ways toward others.  Subtle ways, but hostile nonetheless. When I give my three treasures away, they return.  Similarly, when I give my ‘ick’ away, it returns.  So I can pretty much observe that I get back what I put out.  It is tempting to enter into esoterica here, and equally so to enter into grander visions of a honed manifestation ability.  And while I feel like that’s all got a true feel to it, I do like the way Lao Tzu helps us remember this axiom in a simple way. He talks about the Sage staying with the left side of the tablet - the debtor’s rather than the creditors.  He says that when we emulate the Tao by always giving, always being open and available to connect and serve, we become the forces that help others move into Harmony along with us.  And when we do that, we can’t help but reap the rewards - we don’t have to do anything - they just arrive.

Tao Te Ching Verse 79 translated by <a href="http://web.archive.org/web/20110106070808/http://home.pages.at/onkellotus/TTK/English_Seddon_TTK.html#Kap79" rel="nofollow" target="_blank">Keith H. Seddon</a> When a bad grudge is settled, Some enmity is bound to remain. How can this be considered acceptable? Therefore the Sage keeps to her side of the contract But does not hold the other party to their promise. One who has Virtue will honour the contract, Whilst one who is without Virtue expects others to meet their obligations. It is the Way of Heaven to be impartial; It stays always with the good person Photo by <a href="https://unsplash.com/@gusmorettaa?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Gus Moretta</a> on <a href="/s/photos/forgive?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Giving to ReceiveI have experienced time and again that most of the time, if I smile at someone, they’ll smile back.  I’ve also experienced that when I’m angry or sour-faced, people kind of leave me alone, and if I try to make them feel the way I’m feeling, I’ll get that back, too.In our physical world, it seems that when I push on object A it moves to location B and pretty much stays there.  But in our spiritual world, it seems that when I do action A, it goes out to B and comes back to me in a reflective manner.The emotions observation was just one thing.  Let’s think about a couple more aspects.  When I treat others with compassion and they feel safe around me, people open up and share themselves with me.  Just doing nothing, just being there and holding space for them, kind of like being the empty vessel, does the trick.  When I am doing the opposite - being selfish and closed off, I am left alone and can’t connect with others.  When I am feeling desire for stuff or relationships I don’t have, people somehow pick up on this and again, I am left alone mostly.  Except in cases where others who are in the same position connect with me and we feed off of each other in unhealthy ways.  But when I am in love with my life and am quietly appreciate of myself and everything around me, I attract other people to share in this feeling with me.  When I am feeling equal to people, real relationship moments occur.  But when I am feeling superior or inferior to others, self-doubt usually surfaces and that feeling eventually causes me to act in passive aggressive or mildly hostile ways toward others.  Subtle ways, but hostile nonetheless. When I give my three treasures away, they return.  Similarly, when I give my ‘ick’ away, it returns.  So I can pretty much observe that I get back what I put out.  It is tempting to enter into esoterica here, and equally so to enter into grander visions of a honed manifestation ability.  And while I feel like that’s all got a true feel to it, I do like the way Lao Tzu helps us remember this axiom in a simple way. He talks about the Sage staying with the left side of the tablet - the debtor’s rather than the creditors.  He says that when we emulate the Tao by always giving, always being open and available to connect and serve, we become the forces that help others move into Harmony along with us.  And when we do that, we can’t help but reap the rewards - we don’t have to do anything - they just arrive.

Tao Te Ching Verse 79: Staying Forgiving

Tao Te Ching Verse 78translated by The Tao of RivenrockThere is nothing more flexible and yielding than water.And yet there is nothing better for attacking the hard and rigid, there is nothing that can dowhat it can do.So it is that the rigid can be overcome by the flexible, and the haughty by the humble.Yet even knowing this; still no one will put this into adequate practice.For this reason it is said that the ones who accept the humiliation of the country are fit to beits rulers.Those who take the sins of the people onto themselves are able to act as King.This is the paradox of truth!Photo by Alex Smith on UnsplashOur Venerable TeachersRecently, I found myself reacting strongly to a large group of people, like not in a positive way, then transferring those frustrations to a smaller group.  My typical pattern of reactions to large groups I can’t influence directly is this: the group adopts a position with which I disagree and I judge it as wrong.  Then the people in the group act, and since they’re wrong anyway, anything they do thereafter is of course amoral and despicable.  The judgement cycle continues.  Then when I see members of that group in day to day interactions, I reserve myself and withdraw my willingness to think anything about them that resembles compassion, contentment, or humility.  There are also the nasty thoughts I entertain at each step of the way, which only solidify my resolve to stay away from our three treasures when thinking about the group.Lao Tzu says that the one who can take on the troubles of the world and who can tend to calamities for the sake of all beings is qualified to rule it.  I don't want to rule anything - but I do want to contribute to our collective growth and well-being.  So I think that moving toward this ideal will have a similar result.This time, I decided to break the pattern.  I decided to acknowledge my feelings and thoughts as it pertained to this and the smaller group.  I sat with my feelings.  I was as mindful as I could be at the time - in the midst of feeling them, I would catch myself indulging in them.  I knew I was indulging when I noticed judgements or fantasies about particular outcomes.  I just tried my best to allow the feelings to be there and I welcomed them.  And then, something wonderful happened.  I dropped my resistance to the feelings, and a flood of realizations gradually washed through me.  I began to understand why I was uncomfortable with the group.  Why I reacted the way I did.  And that led to other realizations that were tangential to the original issue!  Once realized, I had the opportunity to explore those ‘whys’ and look for false belief programs I had been running in the background.  I took the chance to undo them as best as I could, and after this work was complete, I knew a new freedom.Without this larger group, I would not have released myself from some of my old ego-thought-feeling patterns.  Now, I still don’t have to agree with the group or its members, and can work toward changing it for the better.  But I can be grateful for it and ask for the willingness to extend my own compassion, contentment, and humility toward its members when I have the occasion to do so.  Different from enabling, sometimes compassion means denial.  Sometimes contentment means resistance.  Sometimes humility means setting and enforcing boundaries.  In any case, exercising the three treasures comes from a place of harmony, of love, not vindictive denial.

Tao Te Ching Verse 78 translated by The Tao of Rivenrock There is nothing more flexible and yielding than water. And yet there is nothing better for attacking the hard and rigid, there is nothing that can do what it can do. So it is that the rigid can be overcome by the flexible, and the haughty by the humble. Yet even knowing this; still no one will put this into adequate practice. For this reason it is said that the ones who accept the humiliation of the country are fit to be its rulers. Those who take the sins of the people onto themselves are able to act as King. This is the paradox of truth! Photo by <a href="https://unsplash.com/@mcghavan?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Alex Smith</a> on <a href="/s/photos/baby-duck?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Our Venerable TeachersRecently, I found myself reacting strongly to a large group of people, like not in a positive way, then transferring those frustrations to a smaller group.  My typical pattern of reactions to large groups I can’t influence directly is this: the group adopts a position with which I disagree and I judge it as wrong.  Then the people in the group act, and since they’re wrong anyway, anything they do thereafter is of course amoral and despicable.  The judgement cycle continues.  Then when I see members of that group in day to day interactions, I reserve myself and withdraw my willingness to think anything about them that resembles compassion, contentment, or humility.  There are also the nasty thoughts I entertain at each step of the way, which only solidify my resolve to stay away from our three treasures when thinking about the group.Lao Tzu says that the one who can take on the troubles of the world and who can tend to calamities for the sake of all beings is qualified to rule it.  I don't want to rule anything - but I do want to contribute to our collective growth and well-being.  So I think that moving toward this ideal will have a similar result.This time, I decided to break the pattern.  I decided to acknowledge my feelings and thoughts as it pertained to this and the smaller group.  I sat with my feelings.  I was as mindful as I could be at the time - in the midst of feeling them, I would catch myself indulging in them.  I knew I was indulging when I noticed judgements or fantasies about particular outcomes.  I just tried my best to allow the feelings to be there and I welcomed them.  And then, something wonderful happened.  I dropped my resistance to the feelings, and a flood of realizations gradually washed through me.  I began to understand why I was uncomfortable with the group.  Why I reacted the way I did.  And that led to other realizations that were tangential to the original issue!  Once realized, I had the opportunity to explore those ‘whys’ and look for false belief programs I had been running in the background.  I took the chance to undo them as best as I could, and after this work was complete, I knew a new freedom.Without this larger group, I would not have released myself from some of my old ego-thought-feeling patterns.  Now, I still don’t have to agree with the group or its members, and can work toward changing it for the better.  But I can be grateful for it and ask for the willingness to extend my own compassion, contentment, and humility toward its members when I have the occasion to do so.  Different from enabling, sometimes compassion means denial.  Sometimes contentment means resistance.  Sometimes humility means setting and enforcing boundaries.  In any case, exercising the three treasures comes from a place of harmony, of love, not vindictive denial.

Tao Te Ching Verse 78: Staying Humble

Tao Te Ching Verse 77translated by AnonymousThe natural order is like stretching a bowThe low bow gets pushed up highAnd the high tendon pulled downwardsWhere there is too much, it takes awayWhere there is not enough, it fillsNature strives for harmony all the timeDecreases where there is too muchAnd increases where there is too littleBut how opposite are the people in their behaviourThe poor get poorer while the rich tend to get richerBut one who is wise realizes that possession is burglary to communityTherefore he disposes himself of that which belongs to the communitySo only one who is wise is detachedHe does what others ask him to, but nothing for himselfWithout taking credit for itPhoto by Marcos Paulo Prado on UnsplashEquilibriumI can picture in my head this back and forth motion of a spring, because that’s what a bow kind of is - a spring that stores and releases both potential and kinetic energy, depending on its state.  If not at rest, it is always wanting to return to its opposite.  Until of course it finds the equilibrium point again.Now I get it - and how it’s like the Tao.  The Tao is always in motion, always providing.  Not so with humans, says Lao Tzu.  No, we seem to like to keep the bow in a static state, usually one that is excessive.  What other creature likes to store way more than they need?  I googled around about this and found that there are some animals that hoard food supplies - but that’s pretty much only for when times are scarce.  There aren’t like big squirrel parties where a bunch of squirrels show up with each other and pass around nuts on trays and have piles of nuts laying around that anyone can eat just because they’re there.  No, they don’t do that!  But we do.  And I guess my question for now is why?  Why do I feel the need to gather large quantities of things like food, toys, electronics, clothes, relationships, friends, status, certificates, all the things?I suppose the short answer is that as a human, I’ve spent about 40 years with the illusion that I was alone and not provided for.  I mean when I think about it, I wonder how I could not think that way.  Like I come out into the world cold, naked and scared, and as I develop it seems like I’m an individual, because only I can experience my physical sensations.  It’s not until I begin to be open to sensing other energies that I can see the invisible Tao at work in my life.  So I guess it’s natural at first to think I’m alone and that I’d better provide for me because who else will?So why do I feel the need to keep that bow stretched by gaining as much of whatever I can?  My thoughts for now are because I have this thing called consciousness that at first, I misinterpret as being all alone.  But when I start becoming aware of the Tao and allowing it to do its thing, which is provide, then I realize that hoarding things is silly, mostly because there is no need.  Sweet, so I’m good, then?  I don’t have to save money for the future or make sure I’m not isolated?  I can just sit there and let the Tao do its thing?  Nope, because as it turns out, we do need to energize the Tao for ourselves - we do need to be of service, we do need to take some sort of action, mostly in helping other people and in self-cultivation.  That’s how it seems we get what we need from the Tao.  That’s how we allow it to provide.

Tao Te Ching Verse 77 translated by <a href="https://terebess.hu/english/tao/anon.html#Kap77" rel="nofollow" target="_blank">Anonymous</a> The natural order is like stretching a bow The low bow gets pushed up high And the high tendon pulled downwards Where there is too much, it takes away Where there is not enough, it fills Nature strives for harmony all the time Decreases where there is too much And increases where there is too little But how opposite are the people in their behaviour The poor get poorer while the rich tend to get richer But one who is wise realizes that possession is burglary to community Therefore he disposes himself of that which belongs to the community So only one who is wise is detached He does what others ask him to, but nothing for himself Without taking credit for it Photo by <a href="https://unsplash.com/@tiomp?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Marcos Paulo Prado</a> on <a href="https://unsplash.com/s/photos/contentment?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> EquilibriumI can picture in my head this back and forth motion of a spring, because that’s what a bow kind of is - a spring that stores and releases both potential and kinetic energy, depending on its state.  If not at rest, it is always wanting to return to its opposite.  Until of course it finds the equilibrium point again.Now I get it - and how it’s like the Tao.  The Tao is always in motion, always providing.  Not so with humans, says Lao Tzu.  No, we seem to like to keep the bow in a static state, usually one that is excessive.  What other creature likes to store way more than they need?  I googled around about this and found that there are some animals that hoard food supplies - but that’s pretty much only for when times are scarce.  There aren’t like big squirrel parties where a bunch of squirrels show up with each other and pass around nuts on trays and have piles of nuts laying around that anyone can eat just because they’re there.  No, they don’t do that!  But we do.  And I guess my question for now is why?  Why do I feel the need to gather large quantities of things like food, toys, electronics, clothes, relationships, friends, status, certificates, all the things?I suppose the short answer is that as a human, I’ve spent about 40 years with the illusion that I was alone and not provided for.  I mean when I think about it, I wonder how I could not think that way.  Like I come out into the world cold, naked and scared, and as I develop it seems like I’m an individual, because only I can experience my physical sensations.  It’s not until I begin to be open to sensing other energies that I can see the invisible Tao at work in my life.  So I guess it’s natural at first to think I’m alone and that I’d better provide for me because who else will?So why do I feel the need to keep that bow stretched by gaining as much of whatever I can?  My thoughts for now are because I have this thing called consciousness that at first, I misinterpret as being all alone.  But when I start becoming aware of the Tao and allowing it to do its thing, which is provide, then I realize that hoarding things is silly, mostly because there is no need.  Sweet, so I’m good, then?  I don’t have to save money for the future or make sure I’m not isolated?  I can just sit there and let the Tao do its thing?  Nope, because as it turns out, we do need to energize the Tao for ourselves - we do need to be of service, we do need to take some sort of action, mostly in helping other people and in self-cultivation.  That’s how it seems we get what we need from the Tao.  That’s how we allow it to provide.

Tao Te Ching Verse 77: Staying Content

Tao Te Ching Verse 76translated by Xiaolin YangWhen people are alive, they are soft; when dead, they are hard.When every living thing is alive, it is soft; when dead, it is hard.So, the strong and hard have no vitality; the soft and weak have vitality.Therefore, when an army is too strong and rigid, it will be extinguished;when a tree is too stiff, it will break.The strong and hard are inferior; the weak and soft are superior.Photo by Faye Cornish on UnsplashPracticing Refining that EnergyAt home, I can see how my rigid attitudes do damage to my personal relationships.  We talked about this earlier in the episode.  There are so many little habits and emotional patterns and cycles that make up a relationship, will all people involved, not just me, so when I think about this I wonder where to start or what the point is.  I suppose the best thing I can do is to just take it a step at a time when it comes.  And by ‘it,’ I mean any time there is not harmony.  But instead of seeing annoyances or angry conversations as things to deal with, perhaps I can see them as opportunities to refine my energy!So let’s think about our home lives and pick out a thing that someone does or an attitude they have or some things they’ve said that have pushed us out of our Tao-Bubble.  You know, that bubble where everything’s just fine and we’re content.Let’s ask - what about this occurrence disturbed me?  How did it make me feel?  Did it make me feel embarrassed in any way?  Did it make me feel like things weren’t fair?  In a nutshell, did it make me feel like I needed to prove my self worth, or did it make me look weak to myself?In this moment, we’re just looking at that Yin side of ourselves - we’re doing our best to identify the self-driven reasons why what occurred made us feel uncomfortable.Now, let’s look at that Yang side of ourselves.  Let’s ask the question: how can I use this as an opportunity to create a new type of attitude?  Remembering that we’re wanting to stay soft and flexible: How can I identify where I’m inflexible and then consider a new point of view?  How can I consider taking contrary action within my self?  Can I compromise on an attitude while still honoring my inner self? This, no doubt, requires some practice and diligence.  And I’m not gonna lie, the only reason I do this is because Harmony with the Tao feels so much better than disharmony.  In other words, just being honest here, I don’t like it outside my Tao-Bubble, and I’ll do pretty much anything to get back inside.  I’ve found that this helps a lot.Let’s have a quick look at work.  For me, the resonant theme is usually how what happens in my professional life affects my sense of accomplishment, my sense of usefulness and purpose, and my sense of financial well-being.  There are more but those are the main ones for now.So when I feel agitated or worried, I can usually look to those things and ask which one it is.  Often, it’s a mix of them.Once I identify what’s going on, I can either let it go because it’s just my ego doing its thing, or, I can delve deeper into it and locate a belief system that no longer works and just creates conflict.  Then, I can start a new focus.

Tao Te Ching Verse 76 translated by <a href="http://web.archive.org/web/20110106025739/http://home.pages.at/onkellotus/TTK/English_Yang_TTK.html#Kap76" rel="nofollow" target="_blank">Xiaolin Yang</a> When people are alive, they are soft; when dead, they are hard. When every living thing is alive, it is soft; when dead, it is hard. So, the strong and hard have no vitality; the soft and weak have vitality. Therefore, when an army is too strong and rigid, it will be extinguished; when a tree is too stiff, it will break. The strong and hard are inferior; the weak and soft are superior. Photo by <a href="https://unsplash.com/@fcornish?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Faye Cornish</a> on <a href="https://unsplash.com/s/photos/soft?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Practicing Refining that Energy At home, I can see how my rigid attitudes do damage to my personal relationships.  We talked about this earlier in the episode.  There are so many little habits and emotional patterns and cycles that make up a relationship, will all people involved, not just me, so when I think about this I wonder where to start or what the point is.  I suppose the best thing I can do is to just take it a step at a time when it comes.  And by ‘it,’ I mean any time there is not harmony.  But instead of seeing annoyances or angry conversations as things to deal with, perhaps I can see them as opportunities to refine my energy! So let’s think about our home lives and pick out a thing that someone does or an attitude they have or some things they’ve said that have pushed us out of our Tao-Bubble.  You know, that bubble where everything’s just fine and we’re content. Let’s ask - what about this occurrence disturbed me?  How did it make me feel?  Did it make me feel embarrassed in any way?  Did it make me feel like things weren’t fair?  In a nutshell, did it make me feel like I needed to prove my self worth, or did it make me look weak to myself? In this moment, we’re just looking at that Yin side of ourselves - we’re doing our best to identify the self-driven reasons why what occurred made us feel uncomfortable. Now, let’s look at that Yang side of ourselves.  Let’s ask the question: how can I use this as an opportunity to create a new type of attitude?  Remembering that we’re wanting to stay soft and flexible: How can I identify where I’m inflexible and then consider a new point of view?  How can I consider taking contrary action within my self?  Can I compromise on an attitude while still honoring my inner self?  This, no doubt, requires some practice and diligence.  And I’m not gonna lie, the only reason I do this is because Harmony with the Tao feels so much better than disharmony.  In other words, just being honest here, I don’t like it outside my Tao-Bubble, and I’ll do pretty much anything to get back inside.  I’ve found that this helps a lot. Let’s have a quick look at work.  For me, the resonant theme is usually how what happens in my professional life affects my sense of accomplishment, my sense of usefulness and purpose, and my sense of financial well-being.  There are more but those are the main ones for now. So when I feel agitated or worried, I can usually look to those things and ask which one it is.  Often, it’s a mix of them. Once I identify what’s going on, I can either let it go because it’s just my ego doing its thing, or, I can delve deeper into it and locate a belief system that no longer works and just creates conflict.  Then, I can start a new focus.

Tao Te Ching Verse 76: Staying Compassionate

Tao Te Ching Verse 75translated by Shi Fu HwangThe people suffer from hunger because their superior agencies have imposed a heavy tax, thus they are hungry.The people are difficult to govern because their superior agencies are too fond of meddling, thus they are difficult to govern.The people make lightly of dying because of the excessive costs in seeking the means of living, thus they think lightly of dying.Therefore the benevolent should be those who do not interfere with people's living; instead of those who value people's living.Photo by Christian ter Maat on UnsplashUnpluggingIn what do I overindulge?  I mean there are the easy ones - my behaviors.  Eating, relaxing, working - if it’s a habit or behavior, I can do it too much at the expense of other things in my life.  But what about emotions?  Don’t I like anger just a little?  That fiery burn is kind of intense, and whoa, especially when I’m right about something!  Or especially when I’ve been wronged, then it’s pure justification.  So indignantly, of course, I can ask myself, well how am I overindulging in anger here?  Anger.  It feels good at first, but eventually, it grows out of control and just saps our strength.  For me, anger is a tricky thing sometimes, because when I feel it and don’t want to be feeling it, it seems to stick around longer than I want.  When I don’t mind feeling it, I just have to pay attention to it and it grows.So why?  I mean the question of the day is how to control it, right?  I feel like a big part of what I can do with anger is to sit with it.  And, I thought a little more about it, too.  When I sit with anger - or any emotion, really - I am allowing it to be.  I am accepting it, so I am neither indulging in it by justifying things, nor am I trying to resist it, which causes more frustration when I can’t let go.So I guess the question I can ask myself is, would I be willing to sit with this feeling for a bit?  Would I be willing to allow it to be here?  And if that answer is yes, then I can settle in and just...be with it.  And I can watch myself start thinking about it and begin justifying my point of view, my behavior, and trying out scenarios in my head to see if in another situation I would still be right, and when that was the case, I would be feeling a fresh dose of anger.  Or, if that answer is yes, I could notice that I am replaying the situation and remember not to eat too much tax-grain - I can remember what I’m doing - just sitting with it and allowing it to be - without justifying anything.  Without fantasizing about how I’m right.  Forget overindulging, just without indulging in it.Now, 100% - this is waaaay easier to talk about than do.  Luckily, I have time to practice it.  I have compassion for myself too, so that when I don’t get it right, I can keep trying.And then I might extend this practice to other areas of my life.  When I’m not relaxed, I can ask why.  Then I can ask what I’m indulging in.  Am I fantasizing about how this project I’m working on is going to help me professionally?  Am I fantasizing about that afternoon cup of coffee?  Am I attaching to an outcome that I desire for myself?

Tao Te Ching Verse 75 translated by <a href="http://web.archive.org/web/20090102091819/http://home.pages.at/onkellotus/TTK/English_Hwang_TTK.html#Kap75" rel="nofollow" target="_blank">Shi Fu Hwang</a> The people suffer from hunger because their superior agencies have imposed a heavy tax, thus they are hungry.The people are difficult to govern because their superior agencies are too fond of meddling, thus they are difficult to govern.The people make lightly of dying because of the excessive costs in seeking the means of living, thus they think lightly of dying.Therefore the benevolent should be those who do not interfere with people's living; instead of those who value people's living. Photo by <a href="https://unsplash.com/@ctm?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Christian ter Maat</a> on <a href="https://unsplash.com/s/photos/flood?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> UnpluggingIn what do I overindulge?  I mean there are the easy ones - my behaviors.  Eating, relaxing, working - if it’s a habit or behavior, I can do it too much at the expense of other things in my life.  But what about emotions?  Don’t I like anger just a little?  That fiery burn is kind of intense, and whoa, especially when I’m right about something!  Or especially when I’ve been wronged, then it’s pure justification.  So indignantly, of course, I can ask myself, well how am I overindulging in anger here?   Anger.  It feels good at first, but eventually, it grows out of control and just saps our strength.  For me, anger is a tricky thing sometimes, because when I feel it and don’t want to be feeling it, it seems to stick around longer than I want.  When I don’t mind feeling it, I just have to pay attention to it and it grows.So why?  I mean the question of the day is how to control it, right?  I feel like a big part of what I can do with anger is to sit with it.  And, I thought a little more about it, too.  When I sit with anger - or any emotion, really - I am allowing it to be.  I am accepting it, so I am neither indulging in it by justifying things, nor am I trying to resist it, which causes more frustration when I can’t let go. So I guess the question I can ask myself is, would I be willing to sit with this feeling for a bit?  Would I be willing to allow it to be here?  And if that answer is yes, then I can settle in and just...be with it.  And I can watch myself start thinking about it and begin justifying my point of view, my behavior, and trying out scenarios in my head to see if in another situation I would still be right, and when that was the case, I would be feeling a fresh dose of anger.  Or, if that answer is yes, I could notice that I am replaying the situation and remember not to eat too much tax-grain - I can remember what I’m doing - just sitting with it and allowing it to be - without justifying anything.  Without fantasizing about how I’m right.  Forget overindulging, just without indulging in it.Now, 100% - this is waaaay easier to talk about than do.  Luckily, I have time to practice it.  I have compassion for myself too, so that when I don’t get it right, I can keep trying.And then I might extend this practice to other areas of my life.  When I’m not relaxed, I can ask why.  Then I can ask what I’m indulging in.  Am I fantasizing about how this project I’m working on is going to help me professionally?  Am I fantasizing about that afternoon cup of coffee?  Am I attaching to an outcome that I desire for myself?

Tao Te Ching Verse 75: Abstinence

Tao Te Ching Verse 74translated by Frederic Henry BalfourIf people do not fear death why attempt to frighten them by capital punishment?Supposing the people are made constantly afraid of death, so that when they commit unlawful acts I arrest them and have them killed, who will dare [afterwards to misbehave]? For then there will always be yiu-sze, or civil magistrates, to execute them. Now the execution of men on behalf of the inflictor of the death-punishment [by those not legally qualified to do so] may be compared to hewing on behalf of a master carpenter; and people who [attempt to] hew instead of a master carpenter mostly cut their hands.Photo by Wonderlane on UnsplashThe Master Carpenter’s HatchetDid you ever try to unload your worry onto someone, calling it venting?  But deep down, you just needed someone else to worry about it other than you because you were tired of it?  Uncomfortable though it is to admit, I catch myself doing this once in a while with my spouse.  Or sometimes when I feel insecure about something, I need to see that others feel the same way so I don’t feel as bad?  I mean, one part of that is me looking for solidarity, and I don’t think there’s anything wrong with that.  But the other, sneakier, darker part of me is wanting someone else to shoulder the responsibility of being concerned about something that’s bothering me.For me, there is such a fine line there that is so easily blurred.  How do I know when I’m crossing it?  Two ways: I either realize what I’m doing when I see the other person start to own my feelings for me - or the whole thing just doesn’t stick.  You know, when you sit down with that person, have a heart to heart, and tell them they need to worry about so and so or such and such.  And they shrug and say, ‘not my problem.’  And idk about you, when this happens, I feel like I’ve slammed into a crick wall, nose first.  I really hate the way that feels.  For a long time, I allowed that to create resentment between me and others.  How dare they, I would say.  I’m just trying to show you something that will make things better for you.  I’m just trying to get you to see things so you don’t have to learn them the hard way.  But aren’t I really just being lazy by trying to escape vulnerability?  If I am successful in projecting my insecurity on to someone, I feel somehow like I’ve dealt with it.  Only I haven’t - I’ve just given it to someone else to deal with.  And you know what’s even more heinous?  That person may deal with it in a healthy manner - perhaps - but perhaps that person won’t, and perhaps they’ll try to give it back.  Like in a lot of different ways - as humans, we are cunning creatures that have this ability to use language, circumstances, and imagination to convince ourselves and others that reality looks a certain way.  So even if the other person tries to give it back directly and I reject that attempt, it will come out in other ways, ways of which I’m not even aware.

Tao Te Ching Verse 74 translated by <a href="https://www.sacred-texts.com/tao/ttx/ttx02.htm" rel="nofollow" target="_blank">Frederic Henry Balfour</a> If people do not fear death why attempt to frighten them by capital punishment? Supposing the people are made constantly afraid of death, so that when they commit unlawful acts I arrest them and have them killed, who will dare [afterwards to misbehave]? For then there will always be yiu-sze, or civil magistrates, to execute them. Now the execution of men on behalf of the inflictor of the death-punishment [by those not legally qualified to do so] may be compared to hewing on behalf of a master carpenter; and people who [attempt to] hew instead of a master carpenter mostly cut their hands. Photo by <a href="https://unsplash.com/@wonderlane?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Wonderlane</a> on <a href="https://unsplash.com/s/photos/messy?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> The Master Carpenter’s HatchetDid you ever try to unload your worry onto someone, calling it venting?  But deep down, you just needed someone else to worry about it other than you because you were tired of it?  Uncomfortable though it is to admit, I catch myself doing this once in a while with my spouse.  Or sometimes when I feel insecure about something, I need to see that others feel the same way so I don’t feel as bad?  I mean, one part of that is me looking for solidarity, and I don’t think there’s anything wrong with that.  But the other, sneakier, darker part of me is wanting someone else to shoulder the responsibility of being concerned about something that’s bothering me.For me, there is such a fine line there that is so easily blurred.  How do I know when I’m crossing it?  Two ways: I either realize what I’m doing when I see the other person start to own my feelings for me - or the whole thing just doesn’t stick.  You know, when you sit down with that person, have a heart to heart, and tell them they need to worry about so and so or such and such.  And they shrug and say, ‘not my problem.’  And idk about you, when this happens, I feel like I’ve slammed into a crick wall, nose first.  I really hate the way that feels.  For a long time, I allowed that to create resentment between me and others.  How dare they, I would say.  I’m just trying to show you something that will make things better for you.  I’m just trying to get you to see things so you don’t have to learn them the hard way.  But aren’t I really just being lazy by trying to escape vulnerability?  If I am successful in projecting my insecurity on to someone, I feel somehow like I’ve dealt with it.  Only I haven’t - I’ve just given it to someone else to deal with.  And you know what’s even more heinous?  That person may deal with it in a healthy manner - perhaps - but perhaps that person won’t, and perhaps they’ll try to give it back.  Like in a lot of different ways - as humans, we are cunning creatures that have this ability to use language, circumstances, and imagination to convince ourselves and others that reality looks a certain way.  So even if the other person tries to give it back directly and I reject that attempt, it will come out in other ways, ways of which I’m not even aware.

Tao Te Ching Verse 74: Disqualifying Ourselves from Managing

Tao Te Ching Verse 73translated by Isabella MearsA person with courage and daring is slain,A person with courage and self-restraint lives.Of these two, the one has benefit, the other has injury.Who can tell why one of them should incur Heaven's Wrath?Because of this the self-controlled person has doubt and difficulty.Heavenly Tao strives not, but conquers by love;It speaks not, but responds in Love;It calls not to people, but of themselves they come;It slowly is made manifest, yet its plans are laid in Love.The net of Heaven is widely meshed; the meshes are far apart, yet nothing escapes from it.Photo by Erol Ahmed on UnsplashMaybe Yes, Maybe NoWait, what?  You mean that sometimes I can’t help but act selfishly and sometimes that’s OK?  Not only that, but I thought that acting non-selfishly was the way to place myself into Harmony with the Tao.  Interesting indeed.I’d like to tell a short story - maybe you’ve heard it before.  It’s the story of the Chinese Farmer, as told by Alan Watts:Once upon a time there was a Chinese farmer whose horse ran away. That evening, all of his neighbors came around to commiserate. They said, “We are so sorry to hear your horse has run away. This is most unfortunate.” The farmer said, “Maybe.” The next day the horse came back bringing seven wild horses with it, and in the evening everybody came back and said, “Oh, isn’t that lucky. What a great turn of events. You now have eight horses!” The farmer again said, “Maybe.”The following day his son tried to break one of the horses, and while riding it, he was thrown and broke his leg. The neighbors then said, “Oh dear, that’s too bad,” and the farmer responded, “Maybe.” The next day the conscription officers came around to conscript people into the army, and they rejected his son because he had a broken leg. Again all the neighbors came around and said, “Isn’t that great!” Again, he said, “Maybe.”Commenting on this story, Alan Watts says, ‘The whole process of nature is an integrated process of immense complexity, and it’s really impossible to tell whether anything that happens in it is good or bad — because you never know what will be the consequence of the misfortune; or, you never know what will be the consequences of good fortune.’I’ve heard this story used to illustrate the benefits of non-judgment before, but it hadn’t occurred to me that it can also serve to show us how the Tao moves, dare I say, in mysterious ways.  Honestly, the whole paradigm is too complicated for me to analyze, personally.  Like when should I do this or be that, or how do I know when to teach, when to learn, all that.  I mean, maybe a quantum ai algorithm can figure it out at some point, but for now, it’s simply too much for my mind to bear.Perhaps that’s why just trying to stick to one thing and being ok with making mistakes is the best thing for me to do, according to Lao Tzu.  Kind of like a, ‘I’ll do my part, the Tao does its part’ thing.  I’m OK with that for now.

Tao Te Ching Verse 73 translated by <a href="http://web.archive.org/web/20110106051737/http://home.pages.at/onkellotus/TTK/English_Mears_TTK.html#Kap73" rel="nofollow" target="_blank">Isabella Mears</a> A person with courage and daring is slain, A person with courage and self-restraint lives. Of these two, the one has benefit, the other has injury. Who can tell why one of them should incur Heaven's Wrath? Because of this the self-controlled person has doubt and difficulty. Heavenly Tao strives not, but conquers by love; It speaks not, but responds in Love; It calls not to people, but of themselves they come; It slowly is made manifest, yet its plans are laid in Love. The net of Heaven is widely meshed; the meshes are far apart, yet nothing escapes from it. Photo by <a href="https://unsplash.com/@erol?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Erol Ahmed</a> on <a href="https://unsplash.com/s/photos/perfection?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Maybe Yes, Maybe No Wait, what?  You mean that sometimes I can’t help but act selfishly and sometimes that’s OK?  Not only that, but I thought that acting non-selfishly was the way to place myself into Harmony with the Tao.  Interesting indeed. I’d like to tell a short story - maybe you’ve heard it before.  It’s the story of the Chinese Farmer, as told by Alan Watts: Once upon a time there was a Chinese farmer whose horse ran away. That evening, all of his neighbors came around to commiserate. They said, “We are so sorry to hear your horse has run away. This is most unfortunate.” The farmer said, “Maybe.” The next day the horse came back bringing seven wild horses with it, and in the evening everybody came back and said, “Oh, isn’t that lucky. What a great turn of events. You now have eight horses!” The farmer again said, “Maybe.” The following day his son tried to break one of the horses, and while riding it, he was thrown and broke his leg. The neighbors then said, “Oh dear, that’s too bad,” and the farmer responded, “Maybe.” The next day the conscription officers came around to conscript people into the army, and they rejected his son because he had a broken leg. Again all the neighbors came around and said, “Isn’t that great!” Again, he said, “Maybe.” Commenting on this story, Alan Watts says, ‘The whole process of nature is an integrated process of immense complexity, and it’s really impossible to tell whether anything that happens in it is good or bad — because you never know what will be the consequence of the misfortune; or, you never know what will be the consequences of good fortune.’ I’ve heard this story used to illustrate the benefits of non-judgment before, but it hadn’t occurred to me that it can also serve to show us how the Tao moves, dare I say, in mysterious ways.  Honestly, the whole paradigm is too complicated for me to analyze, personally.  Like when should I do this or be that, or how do I know when to teach, when to learn, all that.  I mean, maybe a quantum ai algorithm can figure it out at some point, but for now, it’s simply too much for my mind to bear. Perhaps that’s why just trying to stick to one thing and being ok with making mistakes is the best thing for me to do, according to Lao Tzu.  Kind of like a, ‘I’ll do my part, the Tao does its part’ thing.  I’m OK with that for now.

Tao Te Ching Verse 73: The Tao's Perfect Outcome

Tao Te Ching Verse 72translated by Charles JohnstonWhen the people fear not what should be feared, then what is most to be feared descends upon them.Beware of thinking your dwelling too narrow; beware of resentment over your lot.I resent not my lot, therefore I find no cause for resentment in it.Hence the Saint knows herself and does not make herself conspicuous; she exercisesrestraint and does not glorify herself.This is why she shuns the one and follows the other.Photo by Alex Iby on UnsplashBeing Happy with What We've GotAdvancement, physical, emotional, or spiritual, does come from a desire to want to be better.  But the desire must be short lived - for me, it’s the act of thinking hmm, maybe I’ll grow a plant so I can have tomatoes.  I must then stop wanting to plant it and actually take the necessary actions to grow it.  So I think being happy with what I’ve got means that it’s OK to push forward and grow - that just seems to be loving myself as Lao Tzu puts it; but the moment I resent where I’m at by feeling envy over others’ stuff - well, that’s where I’m exalting myself, which is what he warns against.I think I can apply this to my own spiritual growth.  Sometimes I’m all, man, it would be so cool if I could use the force.  I wouldn’t have to get up off the couch - I could levitate the cup, get the water, and have it float on over.  Or in other matters, I sometimes think, ‘bro I want to be so enlightened bro, like I could trip out anytime I wanted, I could like float around and not have to worry about normal stuff, you know?’  When I say I want to sit there for hours without thinking about anything, or be able to create situations just by thinking about them, or any other number of neat-o byproducts of spiritual growth which in some circles are call achievements, I am actually blocking my own progress.  And how?  I take my mind off of chopping wood and carrying water and think about how warm that fire’s going to be and how awesome that tea will taste.  When I start thinking about these things, I slow in my chopping and carrying; I distract myself from the task at hand and diminish my productivity, so that I might not have enough wood to make that sick fire that gets hot enough to make that tasty tea.  Metaphors aside, when I start concentrating on so-called spiritual accomplishments, I stop doing the things that will get me there in the first place - practicing desireless concentration on dissolving the bondage of self.  At least that’s my take on it, for now.But I think the main point is this:  keeping in mind that what I think, say, and do reflects right back at me, whether it’s ‘good’ or ‘bad,’ I would do well to practice contentment with my life, life situation, and goals.  I can certainly have goals, yes - but I must be careful to still enjoy and be grateful for what I do have.  Otherwise, that magical universal mirror will prevent me from getting what I want in the first place.  I can always be open, willing, and available to receive things that will allow me to grow economically, socially, and spiritually. I can also always be appreciative of what’s right in front of me right now.

Tao Te Ching Verse 72 translated by <a href="https://universaltheosophy.com/sacred-texts/tao-te-ching/" rel="nofollow" target="_blank">Charles Johnston</a> When the people fear not what should be feared, then what is most to be feared descends upon them. Beware of thinking your dwelling too narrow; beware of resentment over your lot. I resent not my lot, therefore I find no cause for resentment in it. Hence the Saint knows herself and does not make herself conspicuous; she exercises restraint and does not glorify herself. This is why she shuns the one and follows the other. Photo by <a href="https://unsplash.com/@alexiby?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Alex Iby</a> on <a href="https://unsplash.com/s/photos/mirror?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Being Happy with What We've Got Advancement, physical, emotional, or spiritual, does come from a desire to want to be better.  But the desire must be short lived - for me, it’s the act of thinking hmm, maybe I’ll grow a plant so I can have tomatoes.  I must then stop wanting to plant it and actually take the necessary actions to grow it.  So I think being happy with what I’ve got means that it’s OK to push forward and grow - that just seems to be loving myself as Lao Tzu puts it; but the moment I resent where I’m at by feeling envy over others’ stuff - well, that’s where I’m exalting myself, which is what he warns against.I think I can apply this to my own spiritual growth.  Sometimes I’m all, man, it would be so cool if I could use the force.  I wouldn’t have to get up off the couch - I could levitate the cup, get the water, and have it float on over.  Or in other matters, I sometimes think, ‘bro I want to be so enlightened bro, like I could trip out anytime I wanted, I could like float around and not have to worry about normal stuff, you know?’  When I say I want to sit there for hours without thinking about anything, or be able to create situations just by thinking about them, or any other number of neat-o byproducts of spiritual growth which in some circles are call achievements, I am actually blocking my own progress.  And how?  I take my mind off of chopping wood and carrying water and think about how warm that fire’s going to be and how awesome that tea will taste.  When I start thinking about these things, I slow in my chopping and carrying; I distract myself from the task at hand and diminish my productivity, so that I might not have enough wood to make that sick fire that gets hot enough to make that tasty tea.  Metaphors aside, when I start concentrating on so-called spiritual accomplishments, I stop doing the things that will get me there in the first place - practicing desireless concentration on dissolving the bondage of self.  At least that’s my take on it, for now.But I think the main point is this:  keeping in mind that what I think, say, and do reflects right back at me, whether it’s ‘good’ or ‘bad,’ I would do well to practice contentment with my life, life situation, and goals.  I can certainly have goals, yes - but I must be careful to still enjoy and be grateful for what I do have.  Otherwise, that magical universal mirror will prevent me from getting what I want in the first place.  I can always be open, willing, and available to receive things that will allow me to grow economically, socially, and spiritually. I can also always be appreciative of what’s right in front of me right now.

Tao Te Ching Verse 72: Reflecting

Email the podcast: DailyTaoLife@gmail.com  Welcome to the Tao Te Ching for Everyday Living.  I’m your host, Dan Casas-Murray.  This podcast is for the Tao Curious, those looking for a random bit of wisdom once in awhile, or for those who want to dive into this wonderful teaching.I’ve been studying the Tao Te Ching for just short of a year now, and have reconnected with a natural feeling of inner peace and contentment.  I don’t hold a doctorate, nor am I qualified to teach anything about the Tao Te Ching - I’m just an ordinary person who has experienced the wonderful side effects of following the Tao.  Since everyone’s experience with this wisdom is different, the only thing that I can hope for is that mine helps you to connect with the Tao in your own, unique, personal way.  Feel free to listen to each episode a day at a time or any time you need a quick “Tao-shot.”  You can listen while on your way to work or after that, when you’re winding down.  It’s always a good time to observe the Tao.In each episode, we’ll do four things:1.  We’ll read a verse of the Tao Te Ching2.  Break it down into everyday language3.  I’ll share my own thoughts and experience4.  Apply the Verse with a couple of the many ways you can put the Tao into practice for yourself.That’s pretty much how I’ve been practicing the Tao every day - by listening to Lao Tzu, reflecting on his words of wisdom, listening to other comments, and trying to practice them in everyday life.

Very good content and delivery, has helped me gain some nice perspectives

I’m a big fan of dan

Peace

Email the podcast: DailyTaoLife@gmail.com Welcome to the Tao Te Ching for Everyday Living. I’m your host, Dan Casas-Murray. This podcast is for the Tao Curious, those looking for a random bit of wisdom once in awhile, or for those who want to dive into this wonderful teaching.I’ve been studying the Tao Te Ching for just short of a year now, and have reconnected with a natural feeling of inner peace and contentment. I don’t hold a doctorate, nor am I qualified to teach anything about the Tao Te Ching - I’m just an ordinary person who has experienced the wonderful side effects of following the Tao. Since everyone’s experience with this wisdom is different, the only thing that I can hope for is that mine helps you to connect with the Tao in your own, unique, personal way. Feel free to listen to each episode a day at a time or any time you need a quick “Tao-shot.” You can listen while on your way to work or after that, when you’re winding down. It’s always a good time to observe the <a href="http://Tao.In" rel="nofollow" target="_blank">Tao.In</a> each episode, we’ll do four things:1. We’ll read a verse of the Tao Te Ching2. Break it down into everyday language3. I’ll share my own thoughts and experience4. Apply the Verse with a couple of the many ways you can put the Tao into practice for yourself.That’s pretty much how I’ve been practicing the Tao every day - by listening to Lao Tzu, reflecting on his words of wisdom, listening to other comments, and trying to practice them in everyday life.

The Tao Te Ching for Everyday Living

Tao Te Ching Verse 26:translated by James LeggeGravity is the root of lightness; stillness, the ruler of movement.Therefore a wise prince, marching the whole day, does not go far from his baggage waggons. Although he may have brilliant prospects to look at, he quietly remains (in his proper place), indifferent to them. How should the lord of a myriad chariots carry himself lightly before the kingdom? If he does act lightly, he has lost his root (of gravity); if he proceeds to active movement, he will lose his throne.Photo by dorota dylka on UnsplashMasters of the light and restlessnessJames Legge translates:  Gravity is the root of lightness; stillness, the ruler of movement.  Employing a bit of Dualistic clarity here, we’re reading the principles of staying centered, I think.  If we look at lightness, we can read this as frivolity - sort of a sense of irresponsible slipshodness, if you like.  And gravity - looking at it through a physics lense, gravity is that which attracts other things to it - I’m talking from the point of view of space, not the ground - there is a body of mass that is denser than what is around it.  I’m picturing the earth with a specific amount of mass that attracts other things to it in space.  There is this idea of density there.So let’s imagine that our centeredness is our gravity.  The denser our center is, the more contrast we can apply to things we do that satisfy our corporeal senses.  So for example, Let’s compare my sense of centeredness and how that feels with being on stage in front of an audience.   When in front of a lot of people, there is this opposite feeling of centeredness there.  When I’m centered, I feel solid, whole.  When I’m not, I feel kind of ‘out there’ and I’m paying attention to things external to me. And this can be applied to any other concept that involves feeling centered and paying attention to external things - so I think that’s the meaning of the whole, Gravity-is-the-root-of-lightness thing.  The idea that it all starts with my center, and the center is the place from which everything else originates.Ok, looking at the next idea: Stillness is the ruler of movement.  This one seems a little easier to understand, now - movement, the Yang, originates from stillness, the Yin.  Sort of like a tree - it’s roots are still and fast in the earth, while its branches and leaves are tied to nothing and are subject to the wind, moving around according to the direction and velocity of it.  There is no movement without stillness - kind of like how we talked about the sounds underneath the sounds before - stillness is the non-movement underneath the movement.So putting these two ideas together gives me context for the principle that Lao Tzu is discussing in this verse.  Grounded, or Rooted Stillness, are the places from which I begin.  Light movement, or aimless frivolity, are the places in which I find myself if I allow external things to capture and hold my attention.

Tao Te Ching Verse 26: translated by <a href="http://classics.mit.edu/Lao/taote.1.1.html" rel="nofollow" target="_blank">James Legge</a> Gravity is the root of lightness; stillness, the ruler of movement.Therefore a wise prince, marching the whole day, does not go far from his baggage waggons. Although he may have brilliant prospects to look at, he quietly remains (in his proper place), indifferent to them. How should the lord of a myriad chariots carry himself lightly before the kingdom? If he does act lightly, he has lost his root (of gravity); if he proceeds to active movement, he will lose his throne.Photo by <a href="https://unsplash.com/@dylka?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">dorota dylka</a> on <a href="https://unsplash.com/s/photos/meditation?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Masters of the light and restlessnessJames Legge translates:  Gravity is the root of lightness; stillness, the ruler of movement.  Employing a bit of Dualistic clarity here, we’re reading the principles of staying centered, I think.  If we look at lightness, we can read this as frivolity - sort of a sense of irresponsible slipshodness, if you like.  And gravity - looking at it through a physics lense, gravity is that which attracts other things to it - I’m talking from the point of view of space, not the ground - there is a body of mass that is denser than what is around it.  I’m picturing the earth with a specific amount of mass that attracts other things to it in space.  There is this idea of density there.So let’s imagine that our centeredness is our gravity.  The denser our center is, the more contrast we can apply to things we do that satisfy our corporeal senses.  So for example, Let’s compare my sense of centeredness and how that feels with being on stage in front of an audience.   When in front of a lot of people, there is this opposite feeling of centeredness there.  When I’m centered, I feel solid, whole.  When I’m not, I feel kind of ‘out there’ and I’m paying attention to things external to me. And this can be applied to any other concept that involves feeling centered and paying attention to external things - so I think that’s the meaning of the whole, Gravity-is-the-root-of-lightness thing.  The idea that it all starts with my center, and the center is the place from which everything else originates.Ok, looking at the next idea: Stillness is the ruler of movement.  This one seems a little easier to understand, now - movement, the Yang, originates from stillness, the Yin.  Sort of like a tree - it’s roots are still and fast in the earth, while its branches and leaves are tied to nothing and are subject to the wind, moving around according to the direction and velocity of it.  There is no movement without stillness - kind of like how we talked about the sounds underneath the sounds before - stillness is the non-movement underneath the movement.So putting these two ideas together gives me context for the principle that Lao Tzu is discussing in this verse.  Grounded, or Rooted Stillness, are the places from which I begin.  Light movement, or aimless frivolity, are the places in which I find myself if I allow external things to capture and hold my attention.

Tao Te Ching Verse 26: Practicing Grounded Stillness

Tao Te Ching Verse 15Translated by Xiaolin YangPeople in the past who practiced the DAO understood the real essence of the world so deeply that the ordinary people could not appreciate them.Because these people cannot be appreciated and understood,I will try to give you a rough sketch of them.They acted very cautiously, like walking on thin ice.They behaved very carefully, like being watched by everybody.They looked very dignified, like going to a banquet.They were very warm and kind, like being able to melt ice.They were very plain, like a block of uncarved wood.They had a very big heart, like a deep valley.They were very tolerant, like a flooding river that contains everything.Who can get clear water from mud by letting the mud settle slowly?Who can create new things gradually from stillness by taking the initiative?These people who kept the DAO were never conceited.Only because they were not conceited,Were they able to create the future while preserving the past.Photo by Gary Bendig on UnsplashPractice means growthSo here’s the thing: I would think that being aware and conscious all the time would be an easy thing to do, since it involves doing nothing.  But as we discussed, I find it difficult to  not be acting on impulse all the time.  Maybe that’s my lizard brain that I need to constantly be overriding.  Whatever the case may be, I know one thing:  that if I keep trying, I am in a much better position to be able to practice those things Lao Tzu stalks about - awareness, dignity, humility, authenticity, open mindedness, and clarity.So if the first part of verse 15 is a look to the ideal, and the second part says to gain clarity as much as possible, the third part basically tells me that practice makes perfect.  OK, maybe not perfect, I don’t think there’s such a thing actually, but practice means growth - a pushing forward into richer life experiences, deeper love, and greater serenity.  Now, seeing that all I have to do to get those things is be still once in awhile,  the time is well spent, isn’t it?  I think so.To me, Lao Tzu seems to be saying that look, you’re not always going to be aware of things - you should try for the ideals our ancestors exhibited.  It’s not reasonable to expect that you can manage keeping those great qualities we mentioned in an ‘always on’ state.  So instead, turn your thoughts and attitudes into harmony with the Tao and the Tao will do the rest.  In the short time that I’ve been practicing, I have gained some wonderful gifts, some of which I’ll share now:Meditation has grown more meaningfulThe Tao has become more precious to meHelping others is now my vehicle that puts me into harmony with the Tao, which means that I’m in much less worry, fear, and anger.  I actually experience more joy and calm now.My automatic negative thinking has turned mostly into automatic positive thinkingI am aware of the positive impact that I can have on others, which helps that automatic positive thinking become more...automatic.So I think I’ll keep practicing.  From what I can gather, moving into Harmony with the Tao never stops providing me with growth.  

Tao Te Ching Verse 15 Translated by <a href="http://home.pages.at/onkellotus/TTK/English_Yang_TTK.html" rel="nofollow" target="_blank">Xiaolin Yang</a> People in the past who practiced the DAO understood the real essence of the world so deeply that the ordinary people could not appreciate them. Because these people cannot be appreciated and understood, I will try to give you a rough sketch of them. They acted very cautiously, like walking on thin ice. They behaved very carefully, like being watched by everybody. They looked very dignified, like going to a banquet. They were very warm and kind, like being able to melt ice. They were very plain, like a block of uncarved wood. They had a very big heart, like a deep valley. They were very tolerant, like a flooding river that contains everything. Who can get clear water from mud by letting the mud settle slowly? Who can create new things gradually from stillness by taking the initiative? These people who kept the DAO were never conceited. Only because they were not conceited, Were they able to create the future while preserving the past. Photo by <a href="https://unsplash.com/@kris_ricepees?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Gary Bendig</a> on <a href="https://unsplash.com/s/photos/baby-animals?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Practice means growthSo here’s the thing: I would think that being aware and conscious all the time would be an easy thing to do, since it involves doing nothing.  But as we discussed, I find it difficult to  not be acting on impulse all the time.  Maybe that’s my lizard brain that I need to constantly be overriding.  Whatever the case may be, I know one thing:  that if I keep trying, I am in a much better position to be able to practice those things Lao Tzu stalks about - awareness, dignity, humility, authenticity, open mindedness, and clarity.So if the first part of verse 15 is a look to the ideal, and the second part says to gain clarity as much as possible, the third part basically tells me that practice makes perfect.  OK, maybe not perfect, I don’t think there’s such a thing actually, but practice means growth - a pushing forward into richer life experiences, deeper love, and greater serenity.  Now, seeing that all I have to do to get those things is be still once in awhile,  the time is well spent, isn’t it?  I think so.To me, Lao Tzu seems to be saying that look, you’re not always going to be aware of things - you should try for the ideals our ancestors exhibited.  It’s not reasonable to expect that you can manage keeping those great qualities we mentioned in an ‘always on’ state.  So instead, turn your thoughts and attitudes into harmony with the Tao and the Tao will do the rest.  In the short time that I’ve been practicing, I have gained some wonderful gifts, some of which I’ll share now: <ol><li>Meditation has grown more meaningful</li><li>The Tao has become more precious to me</li><li>Helping others is now my vehicle that puts me into harmony with the Tao, which means that I’m in much less worry, fear, and anger.  I actually experience more joy and calm now.</li><li>My automatic negative thinking has turned mostly into automatic positive thinking</li><li>I am aware of the positive impact that I can have on others, which helps that automatic positive thinking become more...automatic.</li></ol> So I think I’ll keep practicing.  From what I can gather, moving into Harmony with the Tao never stops providing me with growth.

Tao Te Ching Verse 15: Growing into the Tao

Tao Te Ching Verse 25:translated by Victor MairThere was something featureless yet complete,born before heaven and earth;Silent - amorphous - it stood alone and unchanging.We may regard it as the mother of heaven and earth.Not knowing its name,I style it the "Way."If forced to give it a name,I would call it "great."Being great implies flowing ever onward,Flowing ever onward implies far-reaching,Far-reaching implies reversal.The Way is great,Heaven is great,Earth is great,The king, too, is great.Within the realm there are four greats, and the king is one among them.Man patterns himself on earth,Earth patterns itself on heaven,Heaven patterns itself on the Way,The Way patterns itself on nature.Photo by Shubham Bochiwal on UnsplashExperiencing the Tao in OthersIf we find ourselves in one pattern of many things that keep repeating themselves, we don't have to look very far to see things.  We can observe ourselves from without:  look around us, understand some principles of nature - and then apply them directly to our inner workings.  Biologically, this is sound, insofar as I can understand in general how things work.  I mean there are differences between cats and humans, right?  But the idea of cell division, life, how we move with muscles and skeletons, all that - is pretty much the same.  So can’t we observe how the Tao works and use that to understand ourselves better?  I think that yes, we can!  And we’ve got an awesome guide to help us through that - the 2500 year-old Lao Tzu himself!What I’ve been able to do is to use this concept to respect, love, and appreciate others in my life.  And I’m not just talking about those who are close to me.  I’m also talking about other people who I wouldn’t interact with directly.  In previous verses, one of the common themes has been an active practice of humility - looking at different ways we can remain humble, and this verse is no exception.  But how?  By simply recognizing the greatness in every person we meet.  Recognizing greatness in those places we don’t think we can find it.For example, we can consider that everyone on the road this morning has a life - has a version of reality that we don’t.  Everyone has a unique perspective.  Like facets of a diamond, all of these perspectives create a much much larger picture of reality.  Let’s consider other members of society.  How about the people who don’t have a home, the ones who live outside or on the street.  They are great facets of the Tao too, aren’t they?  I wonder what their reality looks like.  I wonder how they experience greatness. Everyone is great.  By allowing myself to consider this, and then looking for examples, I can once more realize that I am a part of something much, much greater than myself.  I can practice humility, which can transcend this feeling of existential angst to which I sometimes find myself subscribing.  All of a sudden, I become the Tao.

Tao Te Ching Verse 25: translated by <a href="https://terebess.hu/english/tao/mair.html#Kap25" rel="nofollow" target="_blank">Victor Mair</a> There was something featureless yet complete, born before heaven and earth; Silent - amorphous - it stood alone and unchanging. We may regard it as the mother of heaven and earth. Not knowing its name, I style it the "Way." If forced to give it a name, I would call it "great." Being great implies flowing ever onward, Flowing ever onward implies far-reaching, Far-reaching implies reversal. The Way is great, Heaven is great, Earth is great, The king, too, is great. Within the realm there are four greats, and the king is one among them. Man patterns himself on earth, Earth patterns itself on heaven, Heaven patterns itself on the Way, The Way patterns itself on nature.Photo by <a href="https://unsplash.com/@shubph?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Shubham Bochiwal</a> on <a href="https://unsplash.com/s/photos/woman-of-color?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Experiencing the Tao in OthersIf we find ourselves in one pattern of many things that keep repeating themselves, we don't have to look very far to see things.  We can observe ourselves from without:  look around us, understand some principles of nature - and then apply them directly to our inner workings.  Biologically, this is sound, insofar as I can understand in general how things work.  I mean there are differences between cats and humans, right?  But the idea of cell division, life, how we move with muscles and skeletons, all that - is pretty much the same.  So can’t we observe how the Tao works and use that to understand ourselves better?  I think that yes, we can!  And we’ve got an awesome guide to help us through that - the 2500 year-old Lao Tzu himself!What I’ve been able to do is to use this concept to respect, love, and appreciate others in my life.  And I’m not just talking about those who are close to me.  I’m also talking about other people who I wouldn’t interact with directly.  In previous verses, one of the common themes has been an active practice of humility - looking at different ways we can remain humble, and this verse is no exception.  But how?  By simply recognizing the greatness in every person we meet.  Recognizing greatness in those places we don’t think we can find it. For example, we can consider that everyone on the road this morning has a life - has a version of reality that we don’t.  Everyone has a unique perspective.  Like facets of a diamond, all of these perspectives create a much much larger picture of reality.  Let’s consider other members of society.  How about the people who don’t have a home, the ones who live outside or on the street.  They are great facets of the Tao too, aren’t they?  I wonder what their reality looks like.  I wonder how they experience greatness. Everyone is great.  By allowing myself to consider this, and then looking for examples, I can once more realize that I am a part of something much, much greater than myself.  I can practice humility, which can transcend this feeling of existential angst to which I sometimes find myself subscribing.  All of a sudden, I become the Tao.

Tao Te Ching Verse 25: The Tao Within You

Tao Te Ching Verse 17:Translated by James LeggeIn the highest antiquity, (the people) did not know that there were (their rulers). In the next age they loved them and praised them. In the next they feared them; in the next they despised them. Thus it was that when faith (in the Tao) was deficient (in the rulers) a want of faith in them ensued (in the people).How irresolute did those (earliest rulers) appear, showing (by their reticence) the importance which they set upon their words! Their work was done and their undertakings were successful, while the people all said, 'We are as we are, of ourselves!'Photo by jose aljovin on UnsplashYou are Always LeadingLet's consider the leaders that you have in your life.  Perhaps you’ve got leaders at work, at school, at home.  They typically fill roles like, your boss, your teachers, or your parents, or in my case, my spouse.  Now let’s think about you as a leader.  You don’t have to have ‘people under you’ in order to be a leader.  No, you’re a leader in many different ways, sometimes in different roles.  You are a friend who’s been asked for advice from time to time.  You’ve got relationships where you are looked up to continuously for the qualities you possess.  You may have children or are thinking about having children.  I think it’s safe to say that we are all leaders of different scope, roles, etc.  So as we talk about this verse today, I’d like you to consider yourself a leader.  Ask yourself, how does this apply to me as a leader in my life?Types of LeadersLao Tzu breaks down four different types of leaders here.  He says the first one is one that no one knows is actually there - this is the person who leads with subtlety.  The next type of leader is the one who is loved and revered.  After that are leaders who are feared - they ‘get things done’ because people are afraid to disobey them.  And then the last  type -  the ones everyone hates.In considering myself a leader, I’ll be honest with you.  Before reading this verse, I thought that being the leader who is loved and revered would be the leader I’d like to emulate.  Whether it’s in my professional life, or at home, or in my social life - I want to be loved and respected.  I thought that was actually the highest form of leadership, actually.  But this whole allow others to not know you’re there thing kind of makes sense to me now.  And why?  Well, I think it’s because of the whole idea of losing my self that is presented here in the TTC.  LT is always calling on us to abandon identity, like in verse 7.  He calls on us to right-size our ambition in verse 3.  We’re encouraged to allow perfection in verse 9, be useful in verse 11, and serve others by detaching in verse 13.  Most of the verses in the TTC have to do with the letting go of selfish things, so it’s only appropriate that we are urged to lead unobtrusively in this verse.

Tao Te Ching Verse 17: Translated by James Legge In the highest antiquity, (the people) did not know that there were (their rulers). In the next age they loved them and praised them. In the next they feared them; in the next they despised them. Thus it was that when faith (in the Tao) was deficient (in the rulers) a want of faith in them ensued (in the people). How irresolute did those (earliest rulers) appear, showing (by their reticence) the importance which they set upon their words! Their work was done and their undertakings were successful, while the people all said, 'We are as we are, of ourselves!' Photo by <a href="https://unsplash.com/@josealjovin?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">jose aljovin</a> on <a href="https://unsplash.com/collections/4827183/teamwork?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> You are Always Leading Let's consider the leaders that you have in your life.  Perhaps you’ve got leaders at work, at school, at home.  They typically fill roles like, your boss, your teachers, or your parents, or in my case, my spouse.  Now let’s think about you as a leader.  You don’t have to have ‘people under you’ in order to be a leader.  No, you’re a leader in many different ways, sometimes in different roles.  You are a friend who’s been asked for advice from time to time.  You’ve got relationships where you are looked up to continuously for the qualities you possess.  You may have children or are thinking about having children.  I think it’s safe to say that we are all leaders of different scope, roles, etc.  So as we talk about this verse today, I’d like you to consider yourself a leader.  Ask yourself, how does this apply to me as a leader in my life? Types of LeadersLao Tzu breaks down four different types of leaders here.  He says the first one is one that no one knows is actually there - this is the person who leads with subtlety.  The next type of leader is the one who is loved and revered.  After that are leaders who are feared - they ‘get things done’ because people are afraid to disobey them.  And then the last  type -  the ones everyone hates.In considering myself a leader, I’ll be honest with you.  Before reading this verse, I thought that being the leader who is loved and revered would be the leader I’d like to emulate.  Whether it’s in my professional life, or at home, or in my social life - I want to be loved and respected.  I thought that was actually the highest form of leadership, actually.  But this whole allow others to not know you’re there thing kind of makes sense to me now.  And why?  Well, I think it’s because of the whole idea of losing my self that is presented here in the TTC.  LT is always calling on us to abandon identity, like in verse 7.  He calls on us to right-size our ambition in verse 3.  We’re encouraged to allow perfection in verse 9, be useful in verse 11, and serve others by detaching in verse 13.  Most of the verses in the TTC have to do with the letting go of selfish things, so it’s only appropriate that we are urged to lead unobtrusively in this verse.

Tao Te Ching Verse 17: Leading with the Tao

Tao Te Ching Verse 22email the podcast: DailyTaoLife@gmail.comtranslated by Wing-Tsit ChanTo yield is to be preserved whole. To be bent is to become straight. To be empty is to be full. To be worn out is to be renewed. To have little is to possess. To have plenty is to be perplexed.Therefore the sage embraces the One And becomes the model of the world.He does not justify himself; therefore he becomes prominent. He does not boast of himself; therefore he is given credit. He does not brag; therefore he can endure for long.It is precisely because he does not compete that the world cannot compete with him.Is the ancient saying, "To yield is to be preserved whole," empty words? Truly he will be preserved and (prominence and credit) will come to him.Photo by Gustavo Torres on UnsplashLet’s consider how we can apply the principle of Using the Law of Balance in this verse today.We’ve kind of gotten comfortable with this idea of using the law of balance - basically, things always balance out and reach equilibrium.  And, being aware of this, we can use this principle to not only bring ourselves into balance more quickly, but we can actively practice balance, too.With this in mind, I’d like us to take a look at the main point of Verse 22: To yield is to preserve whole.  In other words, non-competition results in maintaining balance.  So let’s look at some of the ways we compete from day to day.We compete with others and we compete with ourselves, don’t we?In completing with others, I can find myself always making mental notes - is this person legit?  Is this person better than me?  Am I better than that person?  Maybe it’s not so obvious - perhaps our little competitions are more subtle:At home, is my news more important than my significant other’s news about the day?  Do I need to express my feelings and make sure they’re heard first?  Do I insist that my significant other pays attention to me?At work: Do I actually listen to what others are proposing or saying, or am I preparing counterarguments?  Or, am I thinking of novel ways to relate and show that I’m a good team player by coming up with more elaborate ways to say, uh huh.  Yes, I understand.  I’m guilty of this.With friends - do we make fun of others?  Do we talk about others?  Do I bring these subjects up or do they?  When they bring others up, do I engage or allow the conversation to pass?If those are some ways I compete with others, let’s consider how I compete with myself.  What are my plans for the day?  How important is it that I accomplish these things?  What happens if I don't accomplish them?  How will I feel?  Will I be less worthy, less disciplined, or just not a good person if I don’t accomplish my goals?  What if I don’t want any goals and am content to sit there?  Doing nothing?  Do I beat myself up for not wanting to do anything?I think the main takeaway for this verse is for us to become aware of when we contend with either others or ourselves.  And we see that every time we contend, we place some sort of resistance in our paths to growth.  Lao Tzu urges us to yield, to accept what is, both within ourselves and without, so that we may keep close to center and therefore stay balanced.

Tao Te Ching Verse 22 email the podcast: DailyTaoLife@gmail.com translated by <a href="https://terebess.hu/english/tao/chan.html#Kap22" rel="nofollow" target="_blank">Wing-Tsit Chan</a> To yield is to be preserved whole. To be bent is to become straight. To be empty is to be full. To be worn out is to be renewed. To have little is to possess. To have plenty is to be perplexed. Therefore the sage embraces the One And becomes the model of the world. He does not justify himself; therefore he becomes prominent. He does not boast of himself; therefore he is given credit. He does not brag; therefore he can endure for long. It is precisely because he does not compete that the world cannot compete with him. Is the ancient saying, "To yield is to be preserved whole," empty words? Truly he will be preserved and (prominence and credit) will come to him. Photo by <a href="https://unsplash.com/@topspot?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Gustavo Torres</a> on <a href="https://unsplash.com/s/photos/balance?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Let’s consider how we can apply the principle of Using the Law of Balance in this verse today.We’ve kind of gotten comfortable with this idea of using the law of balance - basically, things always balance out and reach equilibrium.  And, being aware of this, we can use this principle to not only bring ourselves into balance more quickly, but we can actively practice balance, too.With this in mind, I’d like us to take a look at the main point of Verse 22: To yield is to preserve whole.  In other words, non-competition results in maintaining balance.  So let’s look at some of the ways we compete from day to day. We compete with others and we compete with ourselves, don’t we? In completing with others, I can find myself always making mental notes - is this person legit?  Is this person better than me?  Am I better than that person?  Maybe it’s not so obvious - perhaps our little competitions are more subtle:At home, is my news more important than my significant other’s news about the day?  Do I need to express my feelings and make sure they’re heard first?  Do I insist that my significant other pays attention to me?At work: Do I actually listen to what others are proposing or saying, or am I preparing counterarguments?  Or, am I thinking of novel ways to relate and show that I’m a good team player by coming up with more elaborate ways to say, uh huh.  Yes, I understand.  I’m guilty of this.With friends - do we make fun of others?  Do we talk about others?  Do I bring these subjects up or do they?  When they bring others up, do I engage or allow the conversation to pass?If those are some ways I compete with others, let’s consider how I compete with myself.  What are my plans for the day?  How important is it that I accomplish these things?  What happens if I don't accomplish them?  How will I feel?  Will I be less worthy, less disciplined, or just not a good person if I don’t accomplish my goals?  What if I don’t want any goals and am content to sit there?  Doing nothing?  Do I beat myself up for not wanting to do anything?I think the main takeaway for this verse is for us to become aware of when we contend with either others or ourselves.  And we see that every time we contend, we place some sort of resistance in our paths to growth.  Lao Tzu urges us to yield, to accept what is, both within ourselves and without, so that we may keep close to center and therefore stay balanced.

Tao Te Ching Verse 22: Using the Law of Balance

Tao Te Ching Verse 24translated by Lin YutangHe who stands on tiptoe does not stand (firm);He who strains his strides does not walk (well);He who reveals himself is not luminous;He who justifies himself is not far-famed;He who boasts of himself is not given credit;He who prides himself is not chief among men.   These in the eyes of Tao   Are called "the dregs and tumors of Virtue,"      Which are things of disgust.Therefore the man of Tao spurns them.Photo by Alex Iby on UnsplashEfficiency of effortIn the last verse, we explored the idea of nature not even being able to create sustained effort, and it seems that in this verse, we’re called to look at example where humanity acts in a temporary nature.  Lao Tzu says that a person cannot stand on tiptoe for long, nor can a person walk forever when striding.  It seems to me that these are examples of extra, perhaps even unnecessary things we do when wanting to appear more than what we are.  And what are we, really?  In Verse 20, we talked about comparing ourselves to the world - but weren't we really comparing what we seem like to the idea of what we think we are?  In other words, don’t we have these self-images that we create, then look to the world  for proof?  I suppose I’m trying to say that  we put so much effort into presenting ourselves that we miss using that energy to shape our true nature, our true character.Why would I want to stand on tiptoe, above everyone else?  For more advantage or perceived advantage, I think.  And why is that important?  My ego self tells me - it’s so I can be good later on.  If I can secure a position of strength or advantage, that must be good, mustn’t it?  If I stand above everyone else, that has to be good for something, right?  As I’m writing this, I don’t know that I can say that’s true!  Or appealing, either.  If I stand above everyone, does that help me along my journey toward Source?  Does that help me tap into the gifts and the power of the Tao?  I mean, the Tao is always providing, always creating.  I have to be in flow with it in order to experience those gifts and create with it.  But if I’m trying to stand above everyone else, that energy I’m using for that detracts from the energy I could be using to tap into the power of the Tao, no?It seems to me that it’s so logically tempting to want to get ahead of others, to be more - especially in professional life, since more money and prestige means more influence.  But for what?  Creature comforts?  Self validation through comparison with others?  I’m just working through this here - this is what I believed for a long time and to a certain extent, justify my working hours with  the idea that I need to be secure and I’m the guy that can do that.  It’s so counterintuitive to think that there is this unseen, unformed force that provides me with everything I need, doesn’t it?  Until I start  to realize that all the things come from the NoThing.  Yang manifests from Yin, doesn’t it?  So then It DOES make sense that instead of trying to create prestige and power with material things like matter, it’s much more efficient to tailor that which I need from the very source itself.  I suppose that is the case for trusting the Tao.  Next, let’s have a look at the direct and personal consequences of my thoughts, words, and actions if I try to lead without the Tao.

Tao Te Ching Verse 24 translated by <a href="https://terebess.hu/english/tao/yutang.html#Kap24" rel="nofollow" target="_blank">Lin Yutang</a> He who stands on tiptoe does not stand (firm); He who strains his strides does not walk (well); He who reveals himself is not luminous; He who justifies himself is not far-famed; He who boasts of himself is not given credit; He who prides himself is not chief among men.    These in the eyes of Tao    Are called "the dregs and tumors of Virtue,"       Which are things of disgust. Therefore the man of Tao spurns them. Photo by <a href="https://unsplash.com/@alexiby?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Alex Iby</a> on <a href="https://unsplash.com/s/photos/hiding?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Efficiency of effortIn the last verse, we explored the idea of nature not even being able to create sustained effort, and it seems that in this verse, we’re called to look at example where humanity acts in a temporary nature.  Lao Tzu says that a person cannot stand on tiptoe for long, nor can a person walk forever when striding.  It seems to me that these are examples of extra, perhaps even unnecessary things we do when wanting to appear more than what we are.  And what are we, really?  In Verse 20, we talked about comparing ourselves to the world - but weren't we really comparing what we seem like to the idea of what we think we are?  In other words, don’t we have these self-images that we create, then look to the world  for proof?  I suppose I’m trying to say that  we put so much effort into presenting ourselves that we miss using that energy to shape our true nature, our true character.Why would I want to stand on tiptoe, above everyone else?  For more advantage or perceived advantage, I think.  And why is that important?  My ego self tells me - it’s so I can be good later on.  If I can secure a position of strength or advantage, that must be good, mustn’t it?  If I stand above everyone else, that has to be good for something, right?  As I’m writing this, I don’t know that I can say that’s true!  Or appealing, either.  If I stand above everyone, does that help me along my journey toward Source?  Does that help me tap into the gifts and the power of the Tao?  I mean, the Tao is always providing, always creating.  I have to be in flow with it in order to experience those gifts and create with it.  But if I’m trying to stand above everyone else, that energy I’m using for that detracts from the energy I could be using to tap into the power of the Tao, no?It seems to me that it’s so logically tempting to want to get ahead of others, to be more - especially in professional life, since more money and prestige means more influence.  But for what?  Creature comforts?  Self validation through comparison with others?  I’m just working through this here - this is what I believed for a long time and to a certain extent, justify my working hours with  the idea that I need to be secure and I’m the guy that can do that.  It’s so counterintuitive to think that there is this unseen, unformed force that provides me with everything I need, doesn’t it?  Until I start  to realize that all the things come from the NoThing.  Yang manifests from Yin, doesn’t it?  So then It DOES make sense that instead of trying to create prestige and power with material things like matter, it’s much more efficient to tailor that which I need from the very source itself.  I suppose that is the case for trusting the Tao.  Next, let’s have a look at the direct and personal consequences of my thoughts, words, and actions if I try to lead without the Tao.

Tao Te Ching Verse 24: Finding Ego's Hiding Places

Tao Te Ching Verse 23Translated by Henry Wei, 1982Nature is brief in its speech.Thus a tempest does not last a whole morning,Nor does a rainstorm last a whole day.What is it that causes the wind and rain?It is Heaven and Earth.Even Heaven and Earth cannot be long in their outbursts.How much the less can humanity in its!Therefore, in the pursuit of Tao,Those tending toward Tao will identify with Tao;Those tending toward virtue will identify with virtue;Those tending toward failure will identify with failure.To those identified with Tao,Tao will gladly extend welcome;To those identified with virtue,Virtue will gladly extend welcome;To those identified with failure,Failure will gladly extend welcome.When one's own faith is inadequate,It will not evoke faith from other people.The gifts of the TaoHave you ever had an experience when everything seemed right with the world?  I have, once in awhile.  I like to call that feeling ‘contentment.’  What about that feeling you get when you have created something?  Isn’t it beautiful?  Don’t things just feel...in flow when you’ve completed your work?And what about healing someone else?  With a smile, with a hug, with a friendly ear.  What’s the feeling you get when you know you’ve helped another person?Finally, how about those times when you’re in a group, and for a moment, everything is going just the way it should be - you’re feeling everyone and they’re feeling you, and there’s this...electric energy that’s in the room or space you’re in?  I feel this mostly when I’m dancing with others, at a family event, or even a party with friends. It seems at that moment that I am a part of and still belong to everyone else at the same time.These are some of the gifts that I have experienced with the Tao.  In his book, ‘how to know God,’ Deepak Chopra talks more about these experiences in a nicely profound manner.  In fact, this book was what helped me to categorize these spiritual feelings I’ve had with the Tao.While there are many different expressions, types, and feelings I get from the Tao, these are the main ones I experience.  But here’s the thing - my ‘self’ puts a muffler on these experiences.  I’ve found that when I’m placing importance on the things I think, I’m blocking these gifts from me!  Anytime I’m not in harmony with the Tao, I don’t get to experience the gifts.  Remember when we talked about impartiality in Verse 5?  How the Tao doesn’t care one way or another if you’re in harmony with it?  That’s the beauty of the Tao, isn’t it?  I get to choose if I’ll humble myself enough to remember that I am not the Tao - my humanness is a temporary expression of it.  I can’t really make huge lasting changes to Nature like I think.  No, what I can do is tap into the power of the Tao and use it to consciously create - and in so doing, I experience the gifts of the Tao we just talked about.So I suppose the main takeaway from Verse 23 is this:  I am not the force or will that I think I am, but the Tao is there and always on, and if I can humble myself enough, I can use the power of the Tao to consciously create for myself and others.  It’s my choice to fall into harmony with the Tao, but when I do, the things I experience are awesome and what make being human a true gift.Photo by Alex on Unsplash

Tao Te Ching Verse 23 Translated by <a href="http://www.egreenway.com/taoism/ttclztrans3.htm" rel="nofollow" target="_blank">Henry Wei</a>, 1982 Nature is brief in its speech. Thus a tempest does not last a whole morning, Nor does a rainstorm last a whole day. What is it that causes the wind and rain? It is Heaven and Earth. Even Heaven and Earth cannot be long in their outbursts. How much the less can humanity in its! Therefore, in the pursuit of Tao, Those tending toward Tao will identify with Tao; Those tending toward virtue will identify with virtue; Those tending toward failure will identify with failure. To those identified with Tao, Tao will gladly extend welcome; To those identified with virtue, Virtue will gladly extend welcome; To those identified with failure, Failure will gladly extend welcome. When one's own faith is inadequate, It will not evoke faith from other people.The gifts of the TaoHave you ever had an experience when everything seemed right with the world?  I have, once in awhile.  I like to call that feeling ‘contentment.’   What about that feeling you get when you have created something?  Isn’t it beautiful?  Don’t things just feel...in flow when you’ve completed your work?And what about healing someone else?  With a smile, with a hug, with a friendly ear.  What’s the feeling you get when you know you’ve helped another person?Finally, how about those times when you’re in a group, and for a moment, everything is going just the way it should be - you’re feeling everyone and they’re feeling you, and there’s this...electric energy that’s in the room or space you’re in?  I feel this mostly when I’m dancing with others, at a family event, or even a party with friends. It seems at that moment that I am a part of and still belong to everyone else at the same time.These are some of the gifts that I have experienced with the Tao.  In his book, ‘how to know God,’ Deepak Chopra talks more about these experiences in a nicely profound manner.  In fact, this book was what helped me to categorize these spiritual feelings I’ve had with the Tao.While there are many different expressions, types, and feelings I get from the Tao, these are the main ones I experience.  But here’s the thing - my ‘self’ puts a muffler on these experiences.  I’ve found that when I’m placing importance on the things I think, I’m blocking these gifts from me!  Anytime I’m not in harmony with the Tao, I don’t get to experience the gifts.  Remember when we talked about impartiality in Verse 5?  How the Tao doesn’t care one way or another if you’re in harmony with it?  That’s the beauty of the Tao, isn’t it?  I get to choose if I’ll humble myself enough to remember that I am not the Tao - my humanness is a temporary expression of it.  I can’t really make huge lasting changes to Nature like I think.  No, what I can do is tap into the power of the Tao and use it to consciously create - and in so doing, I experience the gifts of the Tao we just talked about.So I suppose the main takeaway from Verse 23 is this:  I am not the force or will that I think I am, but the Tao is there and always on, and if I can humble myself enough, I can use the power of the Tao to consciously create for myself and others.  It’s my choice to fall into harmony with the Tao, but when I do, the things I experience are awesome and what make being human a true gift.Photo by <a href="https://unsplash.com/@worthyofelegance?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Alex</a> on <a href="https://unsplash.com/s/photos/yin-yang?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a>

Tao Te Ching Verse 23: Choosing One

Tao Te Ching Verse 19:translated by Lin YutangBanish wisdom, discard knowledge,   And the people shall profit a hundredfold;Banish "humanity," discard "justice,"   And the people shall recover love of their kin;Banish cunning, discard "utility,"   And the thieves and brigands shall disappear.As these three touch the externals and are inadequate,   The people have need of what they can depend upon:   Reveal thy simple self,   Embrace thy original nature,   Check thy selfishness,   Curtail thy desires.Photo by Sarah Dorweiler on UnsplashSimplify yourself, embrace your original nature, check your selfishness, and abandon desires.This isn't really the first place we've seen those who talk about this. Verse 3 talks about right-sizing our Ambitions, verse 7 talks about abandoning our identities and verses 11 and 13 discuss being useful and serving others. So what he prescribes here is a recurring theme that we will continue to see an upcoming versus as well.Simplifying ourselves seems pretty easy to do since we're simplifying. But we're being encouraged to begin this long process Of deconstruction. Deconstruction of our senses of self, in my interpretation. And how do I start doing this? Where do I start? What's the process?I feel like this takes more work for some than others - and I'm one of those people who need more work. I needed to go through a lengthy process just to be convinced I needed to do this. Suffice to say that everyone's method looks different, though I did notice some similarities I can pass on.It never stops and I never ‘arrive.’Growth is really just this long process of shedding or letting go.Many people have come before me.There are so many things to listen to, watch, stream, read, go to, Etc. Personally, I have looked for and connected with a group of friends with whom I can discuss spiritual matters. I'll use Reddit and Facebook to connect with others when I can't see them face to face. I do enjoy reading spiritual books as well as self-help books - just 15 or 30 minutes a day is all I need. I’ve developed a spiritual practice that allows me to dismantle that sense of self.That practice has helped me to carry out the advice Lao Tzu gives us at the end of Verse 19.It helps me practice embracing my original nature.  Put another way, it helps me develop and nurture self-love which is so important for leading a meaningful life.It helps me curb my selfishness - I've found my selfishness to be the primary cause of my own suffering and a practice helps me to be less selfish and therefore suffer less.It helps me to abandon my desires - desires for the Fulfillment of my perceived corporeal needs. I'm so much more efficient when I'm not going around and wanting things. People are more enjoyable, and more creative, and I experienced flow a lot more.Verse 17 18 and 19 have been this great and wonderful look at how to use the Tao to improve our leadership styles. Remembering that we are leaders in everything we do, we can keep in mind that we have choices.Lao Tzu urges us to lead with the Tao and abandon the things that cause disharmony. And he advises us to simplify ourselves, embrace are original Natures, check our selfishness, and abandon our desires. So in a short three verses he outlines a basic treatise for what we call enlightened, or servant leadership.

Tao Te Ching Verse 19: translated by <a href="https://terebess.hu/english/tao/yutang.html#Kap19" rel="nofollow" target="_blank">Lin Yutang </a> Banish wisdom, discard knowledge,    And the people shall profit a hundredfold; Banish "humanity," discard "justice,"    And the people shall recover love of their kin; Banish cunning, discard "utility,"    And the thieves and brigands shall disappear. As these three touch the externals and are inadequate,    The people have need of what they can depend upon:   Reveal thy simple self,    Embrace thy original nature,    Check thy selfishness,    Curtail thy desires. Photo by <a href="https://unsplash.com/@sarahdorweiler?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Sarah Dorweiler</a> on <a href="https://unsplash.com/s/photos/simplicity?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Simplify yourself, embrace your original nature, check your selfishness, and abandon desires.This isn't really the first place we've seen those who talk about this. Verse 3 talks about right-sizing our Ambitions, verse 7 talks about abandoning our identities and verses 11 and 13 discuss being useful and serving others. So what he prescribes here is a recurring theme that we will continue to see an upcoming versus as well.Simplifying ourselves seems pretty easy to do since we're simplifying. But we're being encouraged to begin this long process Of deconstruction. Deconstruction of our senses of self, in my interpretation. And how do I start doing this? Where do I start? What's the process?I feel like this takes more work for some than others - and I'm one of those people who need more work. I needed to go through a lengthy process just to be convinced I needed to do this. Suffice to say that everyone's method looks different, though I did notice some similarities I can pass on.<ul><li>It never stops and I never ‘arrive.’</li><li>Growth is really just this long process of shedding or letting go.</li><li>Many people have come before me.</li></ul>There are so many things to listen to, watch, stream, read, go to, Etc. Personally, I have looked for and connected with a group of friends with whom I can discuss spiritual matters. I'll use Reddit and Facebook to connect with others when I can't see them face to face. I do enjoy reading spiritual books as well as self-help books - just 15 or 30 minutes a day is all I need. I’ve developed a spiritual practice that allows me to dismantle that sense of self.That practice has helped me to carry out the advice Lao Tzu gives us at the end of Verse 19.It helps me practice embracing my original nature.  Put another way, it helps me develop and nurture self-love which is so important for leading a meaningful life.It helps me curb my selfishness - I've found my selfishness to be the primary cause of my own suffering and a practice helps me to be less selfish and therefore suffer less.It helps me to abandon my desires - desires for the Fulfillment of my perceived corporeal needs. I'm so much more efficient when I'm not going around and wanting things. People are more enjoyable, and more creative, and I experienced flow a lot more.Verse 17 18 and 19 have been this great and wonderful look at how to use the Tao to improve our leadership styles. Remembering that we are leaders in everything we do, we can keep in mind that we have choices.Lao Tzu urges us to lead with the Tao and abandon the things that cause disharmony. And he advises us to simplify ourselves, embrace are original Natures, check our selfishness, and abandon our desires. So in a short three verses he outlines a basic treatise for what we call enlightened, or servant leadership.

Tao Te Ching Verse 19: Leading with Simplicity

Tao Te Ching Verse 14Translated by Gia-Fu Feng &amp; Jane EnglishLook, it cannot be seen - it is beyond form.Listen, it cannot be heard - it is beyond sound.Grasp, it cannot be held - it is intangible.These three are indefinable;Therefore they are joined in one.From above it is not bright;From below it is not dark:An unbroken thread beyond description.It returns to nothingness.The form of the formless,The image of the imageless,It is called indefinable and beyond imagination.Stand before it and there is no beginning.Follow it and there is no end.Stay with the ancient Tao,Move with the present.Knowing the ancient beginning is the essence of Tao.Photo by Martin Widenka on UnsplashHere begins what Lin Yutang calls Book III - the Imitation of Tao.  Lao Tzu seems to be reminding us of the un-namable and mystic quality of the Tao in this verse.  I feel like he’s saying, ‘before we begin, let’s remember the eternal nature of the Tao.’  How the Tao is like a shadowCan’t see it, can’t hear it, can’t touch it.  And yet it’s the thing that’s responsible for the known Universe and beyond.  A statement like this, even in 2020, will get you filed away as someone who’s lost it.  Imagine what it would have been like  for Lao Tzu! Trying to name something that eludes all senses seems, on the surface, like an exercise in futility, doesn’t it?  But for us, we happy humans who have had a beautiful introduction to the Tao thus far, we can glimpse, if even for a fleeting moment, the invisibility, the inaudibility, and the intangibility of this all pervasive force.  We looked at  Verse 12, the one that talks about inner vision.  It was obvious from that verse that fulfillment only of the corporeal and egoistic senses are unfulfilling.  It’s only when we discover the Tao though our inner vision that we become awakened to this seeming no thing.  And really, all we can do at our very best is talk about it, hint at it, say what it’s not, and in so doing only get a feel for the Tao’s negative.  I like to compare this to the idea of a shadow of something.  The shadow itself only indicates what is causing it.  Try to capture a shadow, and you’ll come up empty every time.  The shadow is a negative of what is actually creating it.  So it’s kind of like a negative indicator.  It reveals what’s not there.We can observe the shadow.  But the shadow is actually the absence of light!  How can we see the absence of light?   We can’t hear a shadow, nor can we touch it.  But it’s there.  We can sense it, can’t we?  And we even have a name for it, but when we pause to consider what it actually is, we can’t really pin it down.  Similar to the Tao.

Tao Te Ching Verse 14 Translated by <a href="https://terebess.hu/english/tao/gia.html#Kap14" rel="nofollow" target="_blank">Gia-Fu Feng &amp; Jane English</a> Look, it cannot be seen - it is beyond form. Listen, it cannot be heard - it is beyond sound. Grasp, it cannot be held - it is intangible. These three are indefinable; Therefore they are joined in one.From above it is not bright; From below it is not dark: An unbroken thread beyond description. It returns to nothingness. The form of the formless, The image of the imageless, It is called indefinable and beyond imagination.Stand before it and there is no beginning. Follow it and there is no end. Stay with the ancient Tao, Move with the present.Knowing the ancient beginning is the essence of Tao. Photo by <a href="https://unsplash.com/@widenka?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Martin Widenka</a> on <a href="https://unsplash.com/s/photos/shadow?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Here begins what Lin Yutang calls Book III - the Imitation of Tao.  Lao Tzu seems to be reminding us of the un-namable and mystic quality of the Tao in this verse.  I feel like he’s saying, ‘before we begin, let’s remember the eternal nature of the Tao.’   How the Tao is like a shadowCan’t see it, can’t hear it, can’t touch it.  And yet it’s the thing that’s responsible for the known Universe and beyond.  A statement like this, even in 2020, will get you filed away as someone who’s lost it.  Imagine what it would have been like  for Lao Tzu! Trying to name something that eludes all senses seems, on the surface, like an exercise in futility, doesn’t it?  But for us, we happy humans who have had a beautiful introduction to the Tao thus far, we can glimpse, if even for a fleeting moment, the invisibility, the inaudibility, and the intangibility of this all pervasive force.  We looked at  Verse 12, the one that talks about inner vision.  It was obvious from that verse that fulfillment only of the corporeal and egoistic senses are unfulfilling.  It’s only when we discover the Tao though our inner vision that we become awakened to this seeming no thing.  And really, all we can do at our very best is talk about it, hint at it, say what it’s not, and in so doing only get a feel for the Tao’s negative.  I like to compare this to the idea of a shadow of something.  The shadow itself only indicates what is causing it.  Try to capture a shadow, and you’ll come up empty every time.  The shadow is a negative of what is actually creating it.  So it’s kind of like a negative indicator.  It reveals what’s not there.We can observe the shadow.  But the shadow is actually the absence of light!  How can we see the absence of light?   We can’t hear a shadow, nor can we touch it.  But it’s there.  We can sense it, can’t we?  And we even have a name for it, but when we pause to consider what it actually is, we can’t really pin it down.  Similar to the Tao.

Tao Te Ching Verse 14: NoThing and NowHere

Tao Te Ching Verse 16Attain the utmost in Passivity,Hold firm to the basis of Quietude.The myriad things take shape and rise to activity,   But I watch them fall back to their repose.Like vegetation that luxuriantly grows   But returns to the root (soil) from which it springs.To return to the root is Repose;   It is called going back to one's Destiny.Going back to one's Destiny is to find the Eternal Law.   To know the Eternal Law is Enlightenment.And not to know the Eternal Law   Is to court disaster.He who knows the Eternal Law is tolerant;Being tolerant, he is impartial;Being impartial, he is kingly;Being kingly, he is in accord with Nature;Being in accord with Nature, he is in accord with Tao;Being in accord with Tao, he is eternal,And his whole life is preserved from harm.Photo by Filip Kominik on UnsplashPracticing ImmortalityI’m imagining being in bed now.  I’m cozy, wrapped in blankets, and I’m just waking up from a good night’s sleep.  I had pleasant dreams, and I have this feeling of freshness, newness.  I’m already thinking.  And my brain is already in motion.  I’m thinking about a bunch of things, probably, and what my day’s going to look like.It seems to me that in that transition between the sleep and the waking state, I go from restfulness to an awareness of my self.  Sort of like the transition between a yin energy state and a yang energy state.  My conscious thoughts cycle between the manifest and the unmanifest state, don’t they?We just talked about how my form is going to change when this body dies.  And we talked about how what’s left is this unchanging part of me that is the Tao.So if we put these two ideas together - that our no-self and our self is always going back and forth always changing - we can observe that since forms are always in motion, there must be a still part of things - just like the sound underneath the sounds!  So my life force is the force underneath my life.  Like the Tao, it’s always been there or been not-there, however you like.And if it’s always been there, it will always be there as a part of the Tao.  By practicing awareness of this aspect of ourselves, we can actually practice immortality.  Immortality doesn’t mean that my body won’t age, of course not.  Immortality means that I, as a life force, an essence, will continue on forever, with the Eternal Tao.It will continue, regardless.  But I may risk losing this awareness if I come out of stillness and engage with my thoughts, others and their thoughts, and so on.  If I start taking things too seriously again, I, as Lao Tzu puts it, do not know the Eternal Law and therefore court disaster.  So it seems I have a choice, don’t I?  I may set aside stillness because it seems uninteresting or unimportant.  I can get caught up in things that seems to have value, things that feel good.  I get caught up in the corporeal senses and lose my Inner Vision, as we discussed in verse 12.So when we say that pleasing the senses isn’t really the point of it all, we look to this verse to realize that the point is unity with the Tao, for that’s what’s really important - mostly because it is more real than what we experience when we’re not still.If I can allow that sense of separation to abate by becoming still, I allow my ego to die daily.  And in so doing, I am returning to Source - I am the Tao - I am Eternal.

Tao Te Ching Verse 16 Attain the utmost in Passivity, Hold firm to the basis of Quietude.The myriad things take shape and rise to activity,    But I watch them fall back to their repose. Like vegetation that luxuriantly grows    But returns to the root (soil) from which it springs.To return to the root is Repose;    It is called going back to one's Destiny. Going back to one's Destiny is to find the Eternal Law.    To know the Eternal Law is Enlightenment. And not to know the Eternal Law    Is to court disaster.He who knows the Eternal Law is tolerant; Being tolerant, he is impartial; Being impartial, he is kingly; Being kingly, he is in accord with Nature; Being in accord with Nature, he is in accord with Tao; Being in accord with Tao, he is eternal, And his whole life is preserved from harm. Photo by <a href="https://unsplash.com/@filipkominik?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Filip Kominik</a> on <a href="https://unsplash.com/s/photos/doors?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Practicing ImmortalityI’m imagining being in bed now.  I’m cozy, wrapped in blankets, and I’m just waking up from a good night’s sleep.  I had pleasant dreams, and I have this feeling of freshness, newness.  I’m already thinking.  And my brain is already in motion.  I’m thinking about a bunch of things, probably, and what my day’s going to look like.It seems to me that in that transition between the sleep and the waking state, I go from restfulness to an awareness of my self.  Sort of like the transition between a yin energy state and a yang energy state.  My conscious thoughts cycle between the manifest and the unmanifest state, don’t they?We just talked about how my form is going to change when this body dies.  And we talked about how what’s left is this unchanging part of me that is the Tao.So if we put these two ideas together - that our no-self and our self is always going back and forth always changing - we can observe that since forms are always in motion, there must be a still part of things - just like the sound underneath the sounds!  So my life force is the force underneath my life.  Like the Tao, it’s always been there or been not-there, however you like.And if it’s always been there, it will always be there as a part of the Tao.  By practicing awareness of this aspect of ourselves, we can actually practice immortality.  Immortality doesn’t mean that my body won’t age, of course not.  Immortality means that I, as a life force, an essence, will continue on forever, with the Eternal Tao.It will continue, regardless.  But I may risk losing this awareness if I come out of stillness and engage with my thoughts, others and their thoughts, and so on.  If I start taking things too seriously again, I, as Lao Tzu puts it, do not know the Eternal Law and therefore court disaster.  So it seems I have a choice, don’t I?  I may set aside stillness because it seems uninteresting or unimportant.  I can get caught up in things that seems to have value, things that feel good.  I get caught up in the corporeal senses and lose my Inner Vision, as we discussed in verse 12.So when we say that pleasing the senses isn’t really the point of it all, we look to this verse to realize that the point is unity with the Tao, for that’s what’s really important - mostly because it is more real than what we experience when we’re not still.If I can allow that sense of separation to abate by becoming still, I allow my ego to die daily.  And in so doing, I am returning to Source - I am the Tao - I am Eternal.

Tao Te Ching Verse 16: NoThing is Permanent

Tao Te Ching Verse 28translated by Yi WuOne keeps weakness while knowing what strength is,And serves as the humblest brook for the world.Being the humblest, one can receive bestUntil one returns to be the weakest infant.One keeps to the dark while knowing what the light is,And serves as a basic model for the world.Being the basic model, one can receive properlyUntil one returns to the oneness without polar opposition.One keeps disgrace while knowing what glory is,And serves as the lowest valley for the world.Being the lowest, one can receive enoughTo return to the most original simplicity.Followed by people, this simplicity can shape the worldThe wise use it as the example for the government.The big system is, therefore, an indivisible simple whole.Photo by Ahmad Odeh on UnsplashKeeping close to my original, or inner natureI recently had an experience where, in meditation, I felt this little glow inside of me.  Maybe you’ve felt this before.  It didn’t feel warm, but that’s how I might describe it.  And as I kept my attention on this feeling, I became more aware of it.  I realized that for me, I was experiencing my original nature as I understand it for right now.Being aware of the Male but keeping to the Female, to me, means something like yes, I can take action, but I don’t always have to take action.  Sometimes, instead of giving, I can receive.  Sometimes, when I feel the need to be aggressive, I can choose to be passive.  Do you remember when we talked about the solid being the master of the light, and stillness being the master of action in verse 26?  I feel like this is the same principle.  Knowing the male but keeping to the female, put into language of verse 26, sounds like non-action is the master of action.  In other words, action is produced from a place of non-action.  So I can know that I have the option to go out and exert myself on the world, but if I abstain from that, I become what Lao Tzu calls the valley of the world.Uh, ok, so what’s that mean?  Remember in Verse 6 we talked about the Spirit of the Valley?  The Valley is the space of nothing, yet everything flows into it, and therefore it holds all of life.  So if I realize that I can take action and exert myself on the world but don’t, I allow things to come to me instead, and instead of the taker, I am the giver.  I am the Valley.  I am the servant.  I am closer to my personal inner nature, which of course is the Tao within.  The Tao within, in my interpretation, seems to be the ‘purity of the child,’ or the innocence of youth.  It’s that sense I have when I am brand new in the world, before I start crafting my sense of me, mine, my sense of identity, my sense of ambition.I think the main takeaway for the first part of this verse is this: when I can connect with that inner, original nature that we all have inside us, I start to realize what’s really important.  Yes, paying bills, having a career and family is important - for the external reality - but those things are not the drivers of inner fulfillment like I once thought they were.  It turns out that that inner fulfillment is actually always there - I just have to abstain from thinking that the external world will produce that feeling of contentment, of wholeness.  I can actively practice connecting with that feeling by giving rather than receiving, by accepting, rather than trying to change things, and by actively practicing humility rather than being prideful.

Tao Te Ching Verse 28 translated by <a href="https://terebess.hu/english/tao/YiWu.html" rel="nofollow" target="_blank">Yi Wu</a> One keeps weakness while knowing what strength is, And serves as the humblest brook for the world. Being the humblest, one can receive best Until one returns to be the weakest infant. One keeps to the dark while knowing what the light is, And serves as a basic model for the world. Being the basic model, one can receive properly Until one returns to the oneness without polar opposition. One keeps disgrace while knowing what glory is, And serves as the lowest valley for the world. Being the lowest, one can receive enough To return to the most original simplicity.Followed by people, this simplicity can shape the world The wise use it as the example for the government. The big system is, therefore, an indivisible simple whole. Photo by <a href="https://unsplash.com/@aoddeh?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Ahmad Odeh</a> on <a href="https://unsplash.com/s/photos/soul?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Keeping close to my original, or inner natureI recently had an experience where, in meditation, I felt this little glow inside of me.  Maybe you’ve felt this before.  It didn’t feel warm, but that’s how I might describe it.  And as I kept my attention on this feeling, I became more aware of it.  I realized that for me, I was experiencing my original nature as I understand it for right now.Being aware of the Male but keeping to the Female, to me, means something like yes, I can take action, but I don’t always have to take action.  Sometimes, instead of giving, I can receive.  Sometimes, when I feel the need to be aggressive, I can choose to be passive.  Do you remember when we talked about the solid being the master of the light, and stillness being the master of action in verse 26?  I feel like this is the same principle.  Knowing the male but keeping to the female, put into language of verse 26, sounds like non-action is the master of action.  In other words, action is produced from a place of non-action.  So I can know that I have the option to go out and exert myself on the world, but if I abstain from that, I become what Lao Tzu calls the valley of the world.Uh, ok, so what’s that mean?  Remember in Verse 6 we talked about the Spirit of the Valley?  The Valley is the space of nothing, yet everything flows into it, and therefore it holds all of life.  So if I realize that I can take action and exert myself on the world but don’t, I allow things to come to me instead, and instead of the taker, I am the giver.  I am the Valley.  I am the servant.  I am closer to my personal inner nature, which of course is the Tao within.  The Tao within, in my interpretation, seems to be the ‘purity of the child,’ or the innocence of youth.  It’s that sense I have when I am brand new in the world, before I start crafting my sense of me, mine, my sense of identity, my sense of ambition.I think the main takeaway for the first part of this verse is this: when I can connect with that inner, original nature that we all have inside us, I start to realize what’s really important.  Yes, paying bills, having a career and family is important - for the external reality - but those things are not the drivers of inner fulfillment like I once thought they were.  It turns out that that inner fulfillment is actually always there - I just have to abstain from thinking that the external world will produce that feeling of contentment, of wholeness.  I can actively practice connecting with that feeling by giving rather than receiving, by accepting, rather than trying to change things, and by actively practicing humility rather than being prideful.

Tao Te Ching Verse 28:  Staying Close to Inner Nature

Tao Te Ching Verse 20Translated by James LeggeWhen 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 endis the range of questions (asking to be discussed)!The multitude of men look satisfied and pleased; as if enjoying afull banquet, as if mounted on a tower in spring. I alone seemlistless and still, my desires having as yet given no indication oftheir presence. I am like an infant which has not yet smiled. I lookdejected and forlorn, as if I had no home to go to. The multitude ofmen all have enough and to spare. I alone seem to have losteverything. My mind is that of a stupid man; I am in a state ofchaos.Ordinary men look bright and intelligent, while I alone seem to bebenighted. They look full of discrimination, while I alone am dulland confused. I seem to be carried about as on the sea, drifting asif I had nowhere to rest. All men have their spheres of action, whileI alone seem dull and incapable, like a rude borderer. (Thus) I aloneam different from other men, but I value the nursing-mother (the Tao).Photo by Vivek Doshi on UnsplashDepending on the TaoFrom the point of view of the ‘rest of the people in the world,’ Lao Tzu says he alone appears slow and stupid.  I don’t know about you, but this certainly doesn’t make following the Tao appealing!  Yet I have experienced so much goodness with it, that I am compelled to look further than my own limited perspective in this line.  Here’s what I think:There is a lot of comparison and contrast in this verse, and as we saw in the middle section, these qualities are what my judging mind has constructed.  So when Lao Tzu is saying he seems slow and stupid, could it be perhaps that he is criticizing his own ego?  Imagine for a moment that his ego is really just the ‘other people’ in the world.  Then it makes sense.  Instead of saying ‘to the world’ I seems slow and stupid, we can re-imagine it like this:  To my ego’s perception of me, I appear slow and stupid.  Mmm, now we’re getting somewhere.  I love the last line in this verse, as it takes everything we’ve been taking about and shapes it into perfect context:  Lin Yutang translates, “I alone differ from the other people, And value drawing sustenance from the Mother.”  Of course by Mother, we mean the Tao.  We can put this another way using 2020 language:  My higher self, different from my ego’s perception of other people, prefers to draw life from the Source.OK, let’s assume that’s the case right now.  We have Higher Selves and we have the Ego Selves.  Remember we have the power to choose where we direct our attention; therefore, we can concentrate on Source, or the Tao, or we can concentrate on fulfilling our worldly selves by satisfying the senses of the ego.For me, that’s the big paradox for right now:  how gifts of the Tao can appear undesirable until I actually experience them.  But to get there, I need to let go of this false sense of separation that I call my ego so I have a chance.  I suppose that’s where my journey is leading me.

Tao Te Ching Verse 20 Translated by <a href="https://terebess.hu/english/tao/legge.html#Kap20" rel="nofollow" target="_blank">James Legge</a> 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 Tao). Photo by <a href="https://unsplash.com/@vivekdoshi?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Vivek Doshi</a> on <a href="https://unsplash.com/collections/8991080/rhythms?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Depending on the TaoFrom the point of view of the ‘rest of the people in the world,’ Lao Tzu says he alone appears slow and stupid.  I don’t know about you, but this certainly doesn’t make following the Tao appealing!  Yet I have experienced so much goodness with it, that I am compelled to look further than my own limited perspective in this line.  Here’s what I think:There is a lot of comparison and contrast in this verse, and as we saw in the middle section, these qualities are what my judging mind has constructed.  So when Lao Tzu is saying he seems slow and stupid, could it be perhaps that he is criticizing his own ego?  Imagine for a moment that his ego is really just the ‘other people’ in the world.  Then it makes sense.  Instead of saying ‘to the world’ I seems slow and stupid, we can re-imagine it like this:  To my ego’s perception of me, I appear slow and stupid.  Mmm, now we’re getting somewhere.  I love the last line in this verse, as it takes everything we’ve been taking about and shapes it into perfect context:  Lin Yutang translates, “I alone differ from the other people, And value drawing sustenance from the Mother.”  Of course by Mother, we mean the Tao.  We can put this another way using 2020 language:  My higher self, different from my ego’s perception of other people, prefers to draw life from the Source.OK, let’s assume that’s the case right now.  We have Higher Selves and we have the Ego Selves.  Remember we have the power to choose where we direct our attention; therefore, we can concentrate on Source, or the Tao, or we can concentrate on fulfilling our worldly selves by satisfying the senses of the ego.For me, that’s the big paradox for right now:  how gifts of the Tao can appear undesirable until I actually experience them.  But to get there, I need to let go of this false sense of separation that I call my ego so I have a chance.  I suppose that’s where my journey is leading me.

Tao Te Ching Verse 20: Side-Stepping the Hype

Tao Te Ching Verse 13translated by Chao-Hsiu ChenAccept favour and disgrace as a threat that troubles the body like a disease.What does it mean to accept favour and disgrace as a threat?Everyone seeks to be favoured.No one seeks to be disgraced.When one receives it, it causes alarm.When one loses it, it causes alarm.Therefore favour and disgrace are both threatening.What does it mean that the disease troubles one's body?One suffers from the disease because one treasures one's body.If one does not love one's body, one will no longer suffer from the disease.Thereforeentrust the land under Heaven to the one who does not treasure his body,sanction the land under Heaven to the one who does not love his body.He who does not love even his own body will not treasure rulership, and so he will truly care for all things.Photo by Rémi Walle on UnsplashAgitation and FearI like how Lao Tzu introduces the contents of this verse in the first part.  In another of my favorite translations of this verse, Lao Tzu says success and failure are two spots on an unstable ladder, and hope and fear are both phantoms that arise from thinking of the self. Agitation, he says, is caused by two things:  both success and failure.  I feel excited and exhilarated when other people tell me I’m good enough, either with formal recognitions or awards, or informally, through telling me, ’good job,’ or ‘attaboy.’  Conversely, when I perceive that I’m not achieving a certain thing, I feel as if I’ve failed.  I haven’t measured up, I’m falling short of the mark, things like that.  And those too cause a stirring of my emotions.  So in both cases, each one of these things produces different sensations of agitation.Still in the first part of the verse, Lao Tzu talks about fear in terms of the feeling we get when our bodies are threatened.  So yeah, fear of death.  We can push into this a little more and just examine this basic feeling of fear.  Fear of not being...enough...of anything.  And when we flip that coin, we see hope on the other side - hope of being alive, hope of life, hope of being...enough...for anything.  Just like the success and failure thing causing agitation, LT says that the body, or the self, is what causes us to be susceptible to fear and hope.  Of course, there’s a larger implication at play, which we find out at the end of the verse, so this isn’t just a study in agitation and fear.  The end of this verse is like a gift that’s just sitting there, waiting to be opened once I can digest the fundamental aspects of these two things.  Classic Lao-Tzu - always stretching my conceptions of the Tao.  However, it does seem important enough to examine these two things in the verse, so that’s what the next two parts of this section talk about.

Tao Te Ching Verse 13 translated by <a href="https://terebess.hu/english/tao/c-h-chen.html#Kap13" rel="nofollow" target="_blank">Chao-Hsiu Chen</a> Accept favour and disgrace as a threat that troubles the body like a disease. What does it mean to accept favour and disgrace as a threat? Everyone seeks to be favoured. No one seeks to be disgraced. When one receives it, it causes alarm. When one loses it, it causes alarm. Therefore favour and disgrace are both threatening. What does it mean that the disease troubles one's body? One suffers from the disease because one treasures one's body. If one does not love one's body, one will no longer suffer from the disease. Therefore entrust the land under Heaven to the one who does not treasure his body, sanction the land under Heaven to the one who does not love his body. He who does not love even his own body will not treasure rulership, and so he will truly care for all things. Photo by <a href="https://unsplash.com/@walre037?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Rémi Walle</a> on <a href="https://unsplash.com/collections/1133541/patterns?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Agitation and FearI like how Lao Tzu introduces the contents of this verse in the first part.  In another of my favorite translations of this verse, Lao Tzu says success and failure are two spots on an unstable ladder, and hope and fear are both phantoms that arise from thinking of the self. Agitation, he says, is caused by two things:  both success and failure.  I feel excited and exhilarated when other people tell me I’m good enough, either with formal recognitions or awards, or informally, through telling me, ’good job,’ or ‘attaboy.’  Conversely, when I perceive that I’m not achieving a certain thing, I feel as if I’ve failed.  I haven’t measured up, I’m falling short of the mark, things like that.  And those too cause a stirring of my emotions.  So in both cases, each one of these things produces different sensations of agitation.Still in the first part of the verse, Lao Tzu talks about fear in terms of the feeling we get when our bodies are threatened.  So yeah, fear of death.  We can push into this a little more and just examine this basic feeling of fear.  Fear of not being...enough...of anything.  And when we flip that coin, we see hope on the other side - hope of being alive, hope of life, hope of being...enough...for anything.  Just like the success and failure thing causing agitation, LT says that the body, or the self, is what causes us to be susceptible to fear and hope.  Of course, there’s a larger implication at play, which we find out at the end of the verse, so this isn’t just a study in agitation and fear.  The end of this verse is like a gift that’s just sitting there, waiting to be opened once I can digest the fundamental aspects of these two things.  Classic Lao-Tzu - always stretching my conceptions of the Tao.  However, it does seem important enough to examine these two things in the verse, so that’s what the next two parts of this section talk about.

Tao Te Ching Verse 13: Serving Others by Detaching

Tao Te Ching Verse 29:translated by Charles JohnstonWho seeks to remake the kingdom, will certainly fail.The kingdom is divinely planned; humans cannot remake it.If they seek to remake, they destroy;  If they seek to seize, they lose.Among beings, some go before, some follow;Some are hot, some are cold;Some are strong, some are weak;Some move, others halt.Therefore the Sage refrains from excess, luxury, indulgence.Photo by guille pozzi on UnsplashPracticing PowerlessnessIf you were to picture yourself on the beach looking at the waves coming in, would it occur to you to try and stop them from coming in?  It seems silly to even think about, now that I’m pausing and entertaining this notion.  I suppose we could build something that would flatten the waves or even control the forces out at sea that create them, at least so we would alter the wave appearance when It came in, but again, why?Sometimes there are big waves, and sometimes there are little ones.  Sometimes they come from different directions.  Sometimes they’re good for riding, other times not so much.  It all depends on what’s going on that day.I’d like you to think about yesterday.  Imagine any situation in which you found yourself when you were committed to the moment.  Were you looking in another human’s eye?  Were you experiencing a powerful feeling?  Did you help someone?Imagine those experiences as you being on the wave, riding it while it lasted.  Did that situation eventually pass and move on to a different situation? Was there a time in between situations where you just observed what was going on around you?  Or did you find yourself thinking about that last experience?  Or were you thinking about future experiences that you desired or wanted to have?Each wave is different - and so is each situation in which we find ourselves.  Could we take a moment to observe how each situation is like a wave that we’re riding?  Some of them are great rides.  Others, it doesn’t turn out so well.  But that’s ok, there are always more waves to ride.  And they don’t come in constantly, either.  Sometimes, it’s a time for rest.  Other times, it’s time to paddle as hard as you can so the wave doesn’t break right on top of you.So let’s wrap things up today in considering the principle of Practicing Powerlessness.I’d like you to try and observe the life events you experience today as waves.  When you’re at rest, remember that the waves come automatically without your intervention.  Your part is to choose a wave to ride, align yourself with it, and allow it to do most of the work.  All you need to do is keep your balance, if you can.  If you can’t, know that there will be more times to ride.  In either case, being present with the situation is your ride.

Tao Te Ching Verse 29: translated by <a href="https://universaltheosophy.com/sacred-texts/tao-te-ching/" rel="nofollow" target="_blank">Charles Johnston</a> Who seeks to remake the kingdom, will certainly fail. The kingdom is divinely planned; humans cannot remake it. If they seek to remake, they destroy;  If they seek to seize, they lose.Among beings, some go before, some follow; Some are hot, some are cold; Some are strong, some are weak; Some move, others halt.Therefore the Sage refrains from excess, luxury, indulgence. Photo by <a href="https://unsplash.com/@guillepozzi?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">guille pozzi</a> on <a href="https://unsplash.com/collections/8666508/big-waves-?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Practicing Powerlessness If you were to picture yourself on the beach looking at the waves coming in, would it occur to you to try and stop them from coming in?  It seems silly to even think about, now that I’m pausing and entertaining this notion.  I suppose we could build something that would flatten the waves or even control the forces out at sea that create them, at least so we would alter the wave appearance when It came in, but again, why?Sometimes there are big waves, and sometimes there are little ones.  Sometimes they come from different directions.  Sometimes they’re good for riding, other times not so much.  It all depends on what’s going on that day.I’d like you to think about yesterday.  Imagine any situation in which you found yourself when you were committed to the moment.  Were you looking in another human’s eye?  Were you experiencing a powerful feeling?  Did you help someone?Imagine those experiences as you being on the wave, riding it while it lasted.  Did that situation eventually pass and move on to a different situation? Was there a time in between situations where you just observed what was going on around you?  Or did you find yourself thinking about that last experience?  Or were you thinking about future experiences that you desired or wanted to have?Each wave is different - and so is each situation in which we find ourselves.  Could we take a moment to observe how each situation is like a wave that we’re riding?  Some of them are great rides.  Others, it doesn’t turn out so well.  But that’s ok, there are always more waves to ride.  And they don’t come in constantly, either.  Sometimes, it’s a time for rest.  Other times, it’s time to paddle as hard as you can so the wave doesn’t break right on top of you.So let’s wrap things up today in considering the principle of Practicing Powerlessness.I’d like you to try and observe the life events you experience today as waves.  When you’re at rest, remember that the waves come automatically without your intervention.  Your part is to choose a wave to ride, align yourself with it, and allow it to do most of the work.  All you need to do is keep your balance, if you can.  If you can’t, know that there will be more times to ride.  In either case, being present with the situation is your ride.

Tao Te Ching Verse 29: Practicing Powerlessness

Tao Te Ching Verse 18translated by Stefan Stenudd at taoistic.comWhen the great Way is abandoned,Benevolence and righteousness arise.When wisdom and knowledge appear,Great pretense arises.When family ties are disturbed,Devoted children arise.When people are unsettled,Loyal ministers arise.Photo by Hidayat Abisena on UnsplashAllowing people to be peopleIf we find ourselves behaving differently than the ideal, Lao Tzu and Chuang-tse provide us with a way to level up until we’re back in harmony with the Tao. And that is to allow people to be people, nature to be nature.It’s clear to me that Lao-Tzu and Chuang-tse are saying the ancient Chinese version of, “if it ain’t broke, don’t fix it.”  “leave well enough alone.”That’s really easy to see sometimes - we get counsel from our colleagues, our friends, and our family.  But what about the times when it’s not as clear?What if we’re at work and our employees or colleagues are straying from the mission? How do we address that and allow people to be people?What if our friends are constantly getting themselves into trouble and then want us to help them carry the load, despite all our advice?What if we see our children or spouses making bad choices that will lead to real consequences for them?Honestly, I feel like there’s not much we can physically do initially - especially since we can’t lead these people’s lives for them.  Further, if we consider a moment that Nothing is permanent, we’ll realize that perhaps these seemingly dire consequences aren’t really that important, all things considered.  I’m not saying we have to stick our heads in the sand and ignore problems, no - that wouldn’t be the Way of Things either, wouldn’t it?Perhaps I can think about what people naturally do, then create an environment that incentivizes them to move back toward mission - and if and when they stray, instead of criticizing them, maybe looking at my own mistakes.  Maybe I didn’t create the right environment!  Of course it takes time to get good at this - but I feel that at least being aware of other things we can do gets us taking that first step in the thousand mile journey.If my friends are making mistakes, about the only thing I can do is to offer my counsel - they are free, just like everyone else, to travel on their own paths.  So what does leading without them knowing I’m there look like?  Idk, maybe it’s being there for them to listen when they make mistakes - and disengaging with them when they keep repeating the same mistakes - and waiting for them, always willing to help in whatever way seems appropriate to my higher self, always asking how I can help in a way that’s in harmony with the Tao.For the kids and family - well, this is for sure a challenge, but I think it’s a more intense mix of creating environments and being there to support.  And undoubtedly, it’s more hands-on than the first two cases.  I don’t consider myself an expert on family or parenting, so I’ll refrain from proselytizing here - I suppose the thought I can offer on this one is to always be seeking ways to apply the first type of leadership here.In practicing leading with the Tao, it seems to me that, from moment to moment, I’ve got a choice.  I can either do what is the easiest thing and hope it’s right, or I can strive to do the next best thing and stay aware, open for learning opportunities so I can get better, always closer to leading anonymously.

Tao Te Ching Verse 18 translated by Stefan Stenudd at <a href="http://taoistic.com" rel="nofollow" target="_blank">taoistic.com</a> When the great Way is abandoned, Benevolence and righteousness arise. When wisdom and knowledge appear, Great pretense arises. When family ties are disturbed, Devoted children arise. When people are unsettled, Loyal ministers arise.Photo by <a href="https://unsplash.com/@plegmasena?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Hidayat Abisena</a> on <a href="https://unsplash.com/s/photos/rainforest?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Allowing people to be peopleIf we find ourselves behaving differently than the ideal, Lao Tzu and Chuang-tse provide us with a way to level up until we’re back in harmony with the Tao. And that is to allow people to be people, nature to be nature.It’s clear to me that Lao-Tzu and Chuang-tse are saying the ancient Chinese version of, “if it ain’t broke, don’t fix it.”  “leave well enough alone.”That’s really easy to see sometimes - we get counsel from our colleagues, our friends, and our family.  But what about the times when it’s not as clear?What if we’re at work and our employees or colleagues are straying from the mission? How do we address that and allow people to be people?What if our friends are constantly getting themselves into trouble and then want us to help them carry the load, despite all our advice?What if we see our children or spouses making bad choices that will lead to real consequences for them?Honestly, I feel like there’s not much we can physically do initially - especially since we can’t lead these people’s lives for them.  Further, if we consider a moment that Nothing is permanent, we’ll realize that perhaps these seemingly dire consequences aren’t really that important, all things considered.  I’m not saying we have to stick our heads in the sand and ignore problems, no - that wouldn’t be the Way of Things either, wouldn’t it?Perhaps I can think about what people naturally do, then create an environment that incentivizes them to move back toward mission - and if and when they stray, instead of criticizing them, maybe looking at my own mistakes.  Maybe I didn’t create the right environment!  Of course it takes time to get good at this - but I feel that at least being aware of other things we can do gets us taking that first step in the thousand mile journey.If my friends are making mistakes, about the only thing I can do is to offer my counsel - they are free, just like everyone else, to travel on their own paths.  So what does leading without them knowing I’m there look like?  Idk, maybe it’s being there for them to listen when they make mistakes - and disengaging with them when they keep repeating the same mistakes - and waiting for them, always willing to help in whatever way seems appropriate to my higher self, always asking how I can help in a way that’s in harmony with the Tao.For the kids and family - well, this is for sure a challenge, but I think it’s a more intense mix of creating environments and being there to support.  And undoubtedly, it’s more hands-on than the first two cases.  I don’t consider myself an expert on family or parenting, so I’ll refrain from proselytizing here - I suppose the thought I can offer on this one is to always be seeking ways to apply the first type of leadership here.In practicing leading with the Tao, it seems to me that, from moment to moment, I’ve got a choice.  I can either do what is the easiest thing and hope it’s right, or I can strive to do the next best thing and stay aware, open for learning opportunities so I can get better, always closer to leading anonymously.

Tao Te Ching Verse 18: Leading by Nature

Tao Te Ching Verse 21translated by Lok Sang HoTo tell the virtuous from all the others.You only need one criterion: does he follow the Dao?38The substance of the Dao is impalpable and intractable.While it is impalpable and intractable,It manifests itself in the phenomenal world,And it is not without substance.While it is shadowy and empty,It shows itself in the spiritual realm.The spiritual essence of the Dao is both truthful and dependable.From the ancient times till nowThe name of the Dao has persisted,And it has pleased the wise masters.How do I know about these wise masters?I use the criterion mentioned above. Photo by Zoltan Tasi on UnsplashPracticing the Quantum TaoTo practice observing the Quantum Tao, I can do a simple thing: I can observe all of the expressions of the Tao around me.I think one of the ways we can get started in practicing this verse is to observe the world around us without placing judgments of ‘good’ or ‘bad’ on anything.  So let’s consider where we’re at right now.  I’m looking at a couple little bonsai trees enjoying the sunlight.  Yesterday, I was in traffic on the way to the city.  Maybe you’re doing the same, or maybe you’re doing something that doesn’t require a lot of action on your part - chores, or even a repetitive task.I’d like us to pause for a moment and become aware of our surroundings.  The furniture that’s there.  Maybe the noises from outside, from other people.  Are there any people you can see?  Let’s take a moment to see everything as what it actually is - manifestations of the Tao.  Those little trees - yes, they were manipulated by a human’s hand, but isn’t that still a manifestation of the Tao?  That furniture - sure, it came from trees and preservatives were added to it, but isn’t that all material that originated from the Tao?  Taken for what it is, isn’t there a certain connection we can experience with it?  Now those people we can see - or imagine.  They too are manifestations of the Tao, aren’t they?  Regardless of what they say, think, or do, they never stop being manifestations of the Tao - just like you and me.

Tao Te Ching Verse 21 translated by <a href="https://terebess.hu/english/tao/ho.pdf" rel="nofollow" target="_blank">Lok Sang Ho</a> To tell the virtuous from all the others. You only need one criterion: does he follow the Dao?38 The substance of the Dao is impalpable and intractable. While it is impalpable and intractable, It manifests itself in the phenomenal world, And it is not without substance. While it is shadowy and empty, It shows itself in the spiritual realm. The spiritual essence of the Dao is both truthful and dependable. From the ancient times till now The name of the Dao has persisted, And it has pleased the wise masters. How do I know about these wise masters? I use the criterion mentioned above. Photo by <a href="https://unsplash.com/@zoltantasi?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Zoltan Tasi</a> on <a href="https://unsplash.com/s/photos/physics-particle?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Practicing the Quantum Tao To practice observing the Quantum Tao, I can do a simple thing: I can observe all of the expressions of the Tao around me.I think one of the ways we can get started in practicing this verse is to observe the world around us without placing judgments of ‘good’ or ‘bad’ on anything.  So let’s consider where we’re at right now.  I’m looking at a couple little bonsai trees enjoying the sunlight.  Yesterday, I was in traffic on the way to the city.  Maybe you’re doing the same, or maybe you’re doing something that doesn’t require a lot of action on your part - chores, or even a repetitive task.I’d like us to pause for a moment and become aware of our surroundings.  The furniture that’s there.  Maybe the noises from outside, from other people.  Are there any people you can see?  Let’s take a moment to see everything as what it actually is - manifestations of the Tao.  Those little trees - yes, they were manipulated by a human’s hand, but isn’t that still a manifestation of the Tao?  That furniture - sure, it came from trees and preservatives were added to it, but isn’t that all material that originated from the Tao?  Taken for what it is, isn’t there a certain connection we can experience with it?  Now those people we can see - or imagine.  They too are manifestations of the Tao, aren’t they?  Regardless of what they say, think, or do, they never stop being manifestations of the Tao - just like you and me.

Tao Te Ching Verse 21: The Quantum Tao

Tao Te Ching Verse 27translation by Gu ZhengkunHe who is good at walking leaves no traces;He who is good at speaking leaves no slipsHe who is good at counting uses no counting tools;He who is good at shutting renders all efforts of opening in vain though he uses no bolts;He who is good at tying renders all efforts of untying in vain though he uses no ropes.That is why the sageIs always good at saving peopleAnd abandoning no one;That is why the sage is always good at saving thingsAnd abandoning nothing.This is called the intrinsic wisdom.Thus the good man is the bad man's teacher;The bad man is the material from which the good draws lessons.If honouring not one's teacher,Or loving not one's material,One is a big fool though he seems clever.Here lies the vital secret.Photo by Monica Melton on UnsplashOur teachers are our studentsLao Tzu continues in the third part:  The good person is the bad person’s teacher.  The bad person is the good person’s lesson.Let’s spend a couple moments with this one; placing myself in the role of the teacher for a moment, I can imagine me standing in front of people and transferring information.  In a one on one setting, I am still transferring knowledge, but also get to be less prescriptive about it - I can interact with the person I’m mentoring.  But here’s the thing - I am not a teacher or mentor without the other person.  The other person gives me my purpose in that moment.  So as a teacher, I am defined by the student.  It works the other way around: if I am a student, I am allowing another person to transmit knowledge, wisdom, and experience to me.  I am a student because there is a teacher willing to do this.  So just like :good’ needing ‘bad’ to define it, light needing dark to define it, a teacher must have a student to define her.Put another way, this line in the verse is saying there are those with knowledge and those without.  We can call those with knowledge teachers and those without students.  The teacher gives knowledge to the student.  But it is the student that tells the teacher what knowledge is lacking.  Therefore, the student is actually the teacher.Let’s look at this teacher / student relationship another way, now.   I think it’s possible that invariably, just as we find ourselves sometimes leaders and sometimes followers, we are sometimes teachers and sometimes students.  Aren’t there times when someone asks your advice or doesn’t know how to do something?  And you tell them, if only to share what you Know?  Doesn’t it feel great to be able to share that?  And sometimes, though idk about you but I know for me, it’s a little painful to admit I don’t know something, but those moments when I can ask, aren’t I being the student?  There’s this swapping of roles that I do from time to time.  I don't’ think I can ever be just one or the other.  Sometimes I teach, sometimes I learn. 

Tao Te Ching Verse 27 translation by <a href="http://web.archive.org/web/20100417145928/http://home.pages.at/onkellotus/TTK/English_Zhengkun_TTK.html#Kap27" rel="nofollow" target="_blank">Gu Zhengkun</a> He who is good at walking leaves no traces; He who is good at speaking leaves no slips He who is good at counting uses no counting tools; He who is good at shutting renders all efforts of opening in vain though he uses no bolts; He who is good at tying renders all efforts of untying in vain though he uses no ropes.That is why the sage Is always good at saving people And abandoning no one; That is why the sage is always good at saving things And abandoning nothing. This is called the intrinsic wisdom.Thus the good man is the bad man's teacher; The bad man is the material from which the good draws lessons. If honouring not one's teacher, Or loving not one's material, One is a big fool though he seems clever.Here lies the vital secret. Photo by <a href="https://unsplash.com/@monicomelty?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Monica Melton</a> on <a href="https://unsplash.com/s/photos/mentor?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> Our teachers are our studentsLao Tzu continues in the third part:  The good person is the bad person’s teacher.  The bad person is the good person’s lesson.Let’s spend a couple moments with this one; placing myself in the role of the teacher for a moment, I can imagine me standing in front of people and transferring information.  In a one on one setting, I am still transferring knowledge, but also get to be less prescriptive about it - I can interact with the person I’m mentoring.  But here’s the thing - I am not a teacher or mentor without the other person.  The other person gives me my purpose in that moment.  So as a teacher, I am defined by the student.  It works the other way around: if I am a student, I am allowing another person to transmit knowledge, wisdom, and experience to me.  I am a student because there is a teacher willing to do this.  So just like :good’ needing ‘bad’ to define it, light needing dark to define it, a teacher must have a student to define her.Put another way, this line in the verse is saying there are those with knowledge and those without.  We can call those with knowledge teachers and those without students.  The teacher gives knowledge to the student.  But it is the student that tells the teacher what knowledge is lacking.  Therefore, the student is actually the teacher.Let’s look at this teacher / student relationship another way, now.   I think it’s possible that invariably, just as we find ourselves sometimes leaders and sometimes followers, we are sometimes teachers and sometimes students.  Aren’t there times when someone asks your advice or doesn’t know how to do something?  And you tell them, if only to share what you Know?  Doesn’t it feel great to be able to share that?  And sometimes, though idk about you but I know for me, it’s a little painful to admit I don’t know something, but those moments when I can ask, aren’t I being the student?  There’s this swapping of roles that I do from time to time.  I don't’ think I can ever be just one or the other.  Sometimes I teach, sometimes I learn.

Tao Te Ching Verse 27: Learning from Students

Tao Te Ching Verse 36translation in The Tao of Rivenrock: a personal translationIt is the way of the Tao that:To reduce the influence of something,first allow it undue influence.To reduce something, it must first be allowed to expand.That which will be torn down, must first be raised up.This is the subtle way the weak can overcome the strong.A fish should not leave the water.And one should not display one's weapons.Photo by Nicholas Doherty on UnsplashThe Subtle WayEbb &amp; flow.  Sometimes doing. Sometimes resting  More than just opposites, these are states in which we find ourselves from time to time.  There is an event.. Then there’s a time of reflection.  A physical feat like a race , and then a period of physical recovery.There is a noise, and then silence.  Remember how we talked about the Tao always being in motion? That’s one of the principles I think Lao Tzu is building on in this verse.But he takes it a little further, as far as human attributes are concerned.  He talks about a time to expand and a time to contract.  A time of strength, and a time of weakness.  A time for influence and a time for none.I think we can get a couple deeper meanings.  One meaning, the one I came away with, was sort of a derivation of the verse that explained contentment.  The one that said the one who doesn’t compete is not competed against.  Remember that one?  I took that plus this verse and  thought hmm, I need not experience such extremes in my life if I recognize where I’m at, examine its opposite, and if that’s an undesired state for me, dial back the intensity with which I’m pursuing or giving attention to my current state.  In other words, I’m kind of consciously using the Law of Balance.  The second deeper meaning expands on the one we just talked about, from Chuang Tze, as relayed by Lin Yutang in his book, The Wisdom of Laotse, page 192 in the 1948 version:  “To take the phenomena of rise and fall, growth and decay, the Tao does not regard rise and fall as rise and fall...These are all leveled together by Tao.  Division is the same as creation, and creation is the same as destruction.  There is no such thing as creation and destruction, for these conditions are again leveled together into One.”So this seems to be drawing a wider net around our counterintuitive discussion: that a time of action and a time of rest are just different varieties of times for the Tao.  That a time of happiness and a time of sadness are just different ways to describe an experience.So there are a few takeaways here: one, that we can use the Subtle Light to look for and work towards balance in our lives, that seeming opposite times are just different kinds of times for the Tao - it’s only that importance that we place on them that makes them seem to matter, and two, the implication thereof: that nothing we can experience eclipses the Tao.  We are safely ensconced in its domain.  There is really nothing, either in our current forms or other forms of which to be afraid.

Tao Te Ching Verse 36 translation in <a href="https://terebess.hu/english/tao/rivenrock.html" rel="nofollow" target="_blank">The Tao of Rivenrock: a personal translation</a> It is the way of the Tao that: To reduce the influence of something, first allow it undue influence. To reduce something, it must first be allowed to expand. That which will be torn down, must first be raised up. This is the subtle way the weak can overcome the strong. A fish should not leave the water. And one should not display one's weapons.Photo by <a href="https://unsplash.com/@nrdoherty?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Nicholas Doherty</a> on <a href="https://unsplash.com/s/photos/windmill?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> The Subtle WayEbb &amp; flow.  Sometimes doing. Sometimes resting  More than just opposites, these are states in which we find ourselves from time to time.  There is an event.. Then there’s a time of reflection.  A physical feat like a race , and then a period of physical recovery.There is a noise, and then silence.  Remember how we talked about the Tao always being in motion? That’s one of the principles I think Lao Tzu is building on in this verse.But he takes it a little further, as far as human attributes are concerned.  He talks about a time to expand and a time to contract.  A time of strength, and a time of weakness.  A time for influence and a time for none.I think we can get a couple deeper meanings.  One meaning, the one I came away with, was sort of a derivation of the verse that explained contentment.  The one that said the one who doesn’t compete is not competed against.  Remember that one?  I took that plus this verse and  thought hmm, I need not experience such extremes in my life if I recognize where I’m at, examine its opposite, and if that’s an undesired state for me, dial back the intensity with which I’m pursuing or giving attention to my current state.  In other words, I’m kind of consciously using the Law of Balance.  The second deeper meaning expands on the one we just talked about, from Chuang Tze, as relayed by Lin Yutang in his book, The Wisdom of Laotse, page 192 in the 1948 version:  “To take the phenomena of rise and fall, growth and decay, the Tao does not regard rise and fall as rise and fall...These are all leveled together by Tao.  Division is the same as creation, and creation is the same as destruction.  There is no such thing as creation and destruction, for these conditions are again leveled together into One.”So this seems to be drawing a wider net around our counterintuitive discussion: that a time of action and a time of rest are just different varieties of times for the Tao.  That a time of happiness and a time of sadness are just different ways to describe an experience.So there are a few takeaways here: one, that we can use the Subtle Light to look for and work towards balance in our lives, that seeming opposite times are just different kinds of times for the Tao - it’s only that importance that we place on them that makes them seem to matter, and two, the implication thereof: that nothing we can experience eclipses the Tao.  We are safely ensconced in its domain.  There is really nothing, either in our current forms or other forms of which to be afraid.

Tao Te Ching Verse 36: Harnessing Opposites

Guided Meditation at the endTao Te Ching Verse 35translation by Xiaolin YangIf you have the DAO, everything will come to you.They come to you because they will not be hurt anymore, and they will become secure and peaceful.Pleasant music and tasteful food will make even the passerby stop.When being talked about, the DAO is tasteless.When you look at it, you will not see it; when you listen to it, you will not hear it;However, when you use it, it will never run out.Photo by sergio souza on UnsplashThe Tao and SynchronicityI’d like to introduce the concept of Synchronicity, first introduced by analytical psychologist Carl Jung, which holds that events are "meaningful coincidences" if they occur with no causal relationship yet seem to be meaningfully related.Sometimes I’ll refer to it as serendipity - you know, times when things just work out.  Like I’ll be thinking about so and so calling and an hour later they call or I see them randomly.  Or I’m thinking about how it would be cool to be of service to someone and later that day, an opportunity pops up.  Or when I’m wondering about something and all of a sudden I see the answer, either in a sign on the road or someone says something that is directly related to what I was wondering about.These are really awesome moments for me, if only because they show me that I am not alone, that somehow, the Tao responds to my requests.For me, I began to notice synchronicity in the beginning part of my journey.  Just little moments of which I became aware.  At first, I thought they were mere coincidences but still pretty cool.  Then, as I got more comfortable with the idea that perhaps something larger was at play, I started noticing that these moments were occurring more and more often.  I thought they were pretty cool, so I kept on paying attention.  One day, I realized that this kind of stuff is actually happening all the time; the question becomes whether or not I am paying attention.After getting better at observing, for about a year, I started wondering if I could make requests of the Tao and observe their realizations later.  I found that indeed, I could!  I have been careful not to make requests for money or specific situations to arise; rather, I sense what I need from the Tao in the moment, ask for it, say thank you, and forget about it.  Most of the time, I ask the Tao to help me remember to seek Harmony with it.  I’ll ask to see a situation differently.  I’ll ask for a service opportunity. This is how I receive the gifts of the Tao: Stillness, Intuition, Creativity, Healing, and Oneness.  I simply ask, thank, observe, and receive, knowing that I am not the provider, that the Tao is.So if you’re down with this, I would encourage you to begin an awareness practice.  Daily meditation in addition to your awareness practice will help immensely.

Guided Meditation at the end Tao Te Ching Verse 35 translation by <a href="http://home.pages.at/onkellotus/TTK/English_Yang_TTK.html" rel="nofollow" target="_blank">Xiaolin Yang</a> If you have the DAO, everything will come to you. They come to you because they will not be hurt anymore, and they will become secure and peaceful. Pleasant music and tasteful food will make even the passerby stop. When being talked about, the DAO is tasteless. When you look at it, you will not see it; when you listen to it, you will not hear it; However, when you use it, it will never run out. Photo by <a href="https://unsplash.com/@serjosoza?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">sergio souza</a> on <a href="https://unsplash.com/s/photos/connecting-people?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> The Tao and Synchronicity I’d like to introduce the concept of Synchronicity, first introduced by <a href="https://en.wikipedia.org/wiki/Analytical_psychology" rel="nofollow" target="_blank">analytical psychologist</a> <a href="https://en.wikipedia.org/wiki/Carl_Jung" rel="nofollow" target="_blank">Carl Jung</a>, which holds that events are "meaningful coincidences" if they occur with no <a href="https://en.wikipedia.org/wiki/Causality" rel="nofollow" target="_blank">causal relationship</a> yet seem to be meaningfully related.Sometimes I’ll refer to it as serendipity - you know, times when things just work out.  Like I’ll be thinking about so and so calling and an hour later they call or I see them randomly.  Or I’m thinking about how it would be cool to be of service to someone and later that day, an opportunity pops up.  Or when I’m wondering about something and all of a sudden I see the answer, either in a sign on the road or someone says something that is directly related to what I was wondering about.These are really awesome moments for me, if only because they show me that I am not alone, that somehow, the Tao responds to my requests.For me, I began to notice synchronicity in the beginning part of my journey.  Just little moments of which I became aware.  At first, I thought they were mere coincidences but still pretty cool.  Then, as I got more comfortable with the idea that perhaps something larger was at play, I started noticing that these moments were occurring more and more often.  I thought they were pretty cool, so I kept on paying attention.  One day, I realized that this kind of stuff is actually happening all the time; the question becomes whether or not I am paying attention.After getting better at observing, for about a year, I started wondering if I could make requests of the Tao and observe their realizations later.  I found that indeed, I could!  I have been careful not to make requests for money or specific situations to arise; rather, I sense what I need from the Tao in the moment, ask for it, say thank you, and forget about it.  Most of the time, I ask the Tao to help me remember to seek Harmony with it.  I’ll ask to see a situation differently.  I’ll ask for a service opportunity. This is how I receive the gifts of the Tao: Stillness, Intuition, Creativity, Healing, and Oneness.  I simply ask, thank, observe, and receive, knowing that I am not the provider, that the Tao is.So if you’re down with this, I would encourage you to begin an awareness practice.  Daily meditation in addition to your awareness practice will help immensely.

Tao Te Ching Verse 35:  Connecting with the Tao

Tao Te Ching Verse 34translated by AnonymousThat which makes everything exist, is present everywhereIt spreads itself throughout the entire CreationEverything owes its existence to It, everything to its own natureIt gives everything for nothingIt cherishes and guards everything and everyone, but expects nothing in returnBecause It does not wish for anything, It seems to be importantIt makes everything appear and disappear againBut Itself is eternalTherefore the one who is wise is modestAnd because she is modest,Her actions are grandPhoto by Noah Buscher on UnsplashThe Tao is EverywhereLao Tzu tells us the Tao is like water - it gets in everything.  Even if water is in its non-liquid form - steam, for example, it can get into places that wouldn’t seem possible.  Like condensation inside two panes of glass, for example.  In fact, Water is one of the recurring devices Lao Tzu uses in the Tao Te Ching to describe the Tao’s properties of pervasiveness, softness, persistence, vitality - the list goes on quite a bit.  I think it’s definitely helpful to observe water and see it as an imitation of Tao.  But how does that apply to us?  Like how do we actually sense the Tao being everywhere?  Water’s a great parallel, absolutely - but you know how in the very first verse we talk about how the Tao can’t be talked about, it must be experienced?  Like dancing?Do you remember in verse 28, Staying Close to Inner Nature, when we did that mediation?  In short, we became mindful of our senses, then we shifted that focus inward to our breathing and heartbeat.  Then we connected with our life force - that always on, quiet humming in our bodies that started at our core and emanated outward, in all directions.  We said that that feeling was the Tao within us.  Our inner natures.I’d like you to bring up the image of a loved one or a friend, now.  See them smiling with their eyes in your mind.  I’ll bet they have that same glow inside them that you do.  Let’s sit here for a moment and appreciate them.  Now, imagine that person is looking at you, and we’re just appreciating each other for a moment.  Gently now, imagine what it would feel like if you were inside that person, looking at yourself smiling back.  Does this other person have the same glow inside that you do?  Coming back to ourselves now, can we feel our own glow again?  Can we look at the other person one more time and realize that while their circumstances, points of view, their personal issues are a little different than ours, that they have basically the same set of senses and feelings that we do? Perhaps we actually are the same person, only we’re having different experiences in this moment.Perhaps all the other people with whom you come in contact, either virtually or in person, are just like you in this way.  They all have the same thing inside of them - the Tao.  The Tao is everywhere.  It’s in all of us.  It’s in animals.  It’s in the insects.  In the trees, in the grass - I’ll bet that while it may feel a little different for each thing, that little warm glow is present in each of those things, too.  Today, I’d like to challenge you to try and find a place where Tao is not.  I’ll bet you can’t.

Tao Te Ching Verse 34 translated by <a href="https://terebess.hu/english/tao/anon.html#Kap34" rel="nofollow" target="_blank">Anonymous</a> That which makes everything exist, is present everywhere It spreads itself throughout the entire Creation Everything owes its existence to It, everything to its own nature It gives everything for nothing It cherishes and guards everything and everyone, but expects nothing in return Because It does not wish for anything, It seems to be important It makes everything appear and disappear again But Itself is eternal Therefore the one who is wise is modest And because she is modest, Her actions are grandPhoto by <a href="https://unsplash.com/@noahbuscher?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Noah Buscher</a> on <a href="https://unsplash.com/s/photos/help?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText" rel="nofollow" target="_blank">Unsplash</a> The Tao is EverywhereLao Tzu tells us the Tao is like water - it gets in everything.  Even if water is in its non-liquid form - steam, for example, it can get into places that wouldn’t seem possible.  Like condensation inside two panes of glass, for example.  In fact, Water is one of the recurring devices Lao Tzu uses in the Tao Te Ching to describe the Tao’s properties of pervasiveness, softness, persistence, vitality - the list goes on quite a bit.  I think it’s definitely helpful to observe water and see it as an imitation of Tao.  But how does that apply to us?  Like how do we actually sense the Tao being everywhere?  Water’s a great parallel, absolutely - but you know how in the very first verse we talk about how the Tao can’t be talked about, it must be experienced?  Like dancing?Do you remember in verse 28, Staying Close to Inner Nature, when we did that mediation?  In short, we became mindful of our senses, then we shifted that focus inward to our breathing and heartbeat.  Then we connected with our life force - that always on, quiet humming in our bodies that started at our core and emanated outward, in all directions.  We said that that feeling was the Tao within us.  Our inner natures.I’d like you to bring up the image of a loved one or a friend, now.  See them smiling with their eyes in your mind.  I’ll bet they have that same glow inside them that you do.  Let’s sit here for a moment and appreciate them.  Now, imagine that person is looking at you, and we’re just appreciating each other for a moment.  Gently now, imagine what it would feel like if you were inside that person, looking at yourself smiling back.  Does this other person have the same glow inside that you do?  Coming back to ourselves now, can we feel our own glow again?  Can we look at the other person one more time and realize that while their circumstances, points of view, their personal issues are a little different than ours, that they have basically the same set of senses and feelings that we do? Perhaps we actually are the same person, only we’re having different experiences in this moment.Perhaps all the other people with whom you come in contact, either virtually or in person, are just like you in this way.  They all have the same thing inside of them - the Tao.  The Tao is everywhere.  It’s in all of us.  It’s in animals.  It’s in the insects.  In the trees, in the grass - I’ll bet that while it may feel a little different for each thing, that little warm glow is present in each of those things, too.  Today, I’d like to challenge you to try and find a place where Tao is not.  I’ll bet you can’t.

Tao Te Ching Verse 34: Practicing Humility by Emulating the Tao

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