"When people see some things as beautiful,
other things become ugly.
When people see some things as good,
other things become bad.
Being and non-being create each other.
Difficult and easy support each other.
Long and short define each other.
High and low depend on each other.
Before and after follow each other."
In this early stanza, Lao Tzu introduces primary themes of yin and yang, the power of perception, and the importance of remaining centered. The first half of the stanza admonishes the reader against categorizing some things as "beautiful" and "good." He points out that naming some things as beautiful marks other things as ugly. In the second half of the stanza, Lao Tzu develops this theme further. Categories that we believe to be opposite are actually intimately connected, since their existence depends on each other. Being and non-being, difficult and easy; these categories define each other. We cannot understand or experience easy without having experienced difficult. We cannot understand what high is without the concept of low. Yet, Lao Tzu suggests that we might be able to transcend these dichotomies if we understand each opposite as part of a larger whole. We might then be able to release the burdens that come with naming some things "beautiful" and others "ugly."
"The Tao doesn't take sides;
it gives birth to both good and evil.
The Master doesn't take sides;
she welcomes both saints and sinners.
The Tao is a like a bellows:
it is empty yet infinitely capable.
The more you use it, the more it produces;
the more you talk if it, the less you understand.
Hold on to the center."
Lao Tzu emphasizes that the Master behaves like the Tao itself. The Master is a human embodiment of the Tao. In nature, the Tao treats everyone alike. In human society the Master welcomes all people without distinguishing between who is bad and who is good. In the second half of the stanza Lao Tzu describes the Tao as essentially empty. The Tao is not a thing, a spirit, a god, or an essence. It is the nameless origin of all things. A person who yields to the Tao will see its function in his or her life. At the same time, many people who talk of the Tao constantly do not apprehend it at all. This stanza demonstrates Lao Tzu's use of simile. Since the Tao cannot be directly named or articulated through words, Lao Tzu uses comparison to illuminate its different qualities. The Master can also be compared to the Tao, because the Master is one who yields to the Tao in her own personal thinking and behavior.
"She who is centered in the Tao
can go where she wishes, without danger.
She perceives the universal harmony,
even amid great pain,
because she has found peace in her heart."
There are positive benefits to living one's life in accord with the Tao. A person who lives in accord with the Tao experiences great freedom, a sense of calm abiding, and a sense of harmony. This gives rise to the Master's compassion for all beings. Lao Tzu draws a relationship between being centered in the Tao and enjoying great freedom. Living in accord with the Tao means practicing patience, humility, and compassion. This may seem like a restrictive way to live. Yet, in yielding to the Tao, the Master is able to experience the world as open, joyous, free from danger, and peaceful. The Master is able to connect with this openness and peace even when she suffers pain and chaos, either internally or within her surroundings. These are the gifts of living in accord with the Tao.
"When a superior man hears of the Tao,
he immediately begins to embody it.
When an average man hears of the Tao,
he half believes it, half doubts it.
When a foolish man hears of the Tao,
he laughs out loud.
If he didn't laugh,
it wouldn't be the Tao."
The Tao is difficult to apprehend. Most people will not be able to apprehend it. Indeed, those who do apprehend the Tao may appear foolish of others. When people hear the Tao they may laugh as though listening to a jester or madman. This is because the Tao goes against many social constructs. A person in accord with the Tao may not have money, fame, or much pride. Therefore, a foolish man believes the Tao to be a kind of joke. In many ways, it is a reversal of what is normally expected. When the average man hears the Tao, he may recognize some grain of truth, but may be afraid to put it into action. He is of two minds: part of him doubts, and part of him believes. The superior man will recognize the truth wholeheartedly, and will put it into action in his life.
"The Master gives himself up
to whatever the moment brings.
He knows that he is going to die,
and he has nothing left to hold on to;
no illusions in his mind,
no resistances in his body.
He doesn't think about his actions;
they flow from the core of his being.
He holds nothing back from life;
therefore his is ready for death,
as a man is ready for sleep
after a good day's work."
One must know completely that one is going to die. When a person knows he is going to die, he does everything with his full being. He does not waste any time. He does not reserve his energy for later, but pours everything into this very moment. The person who knows his is going to die is able to live in accord with the Tao. Because he has given up all the illusions that protect his ego, he can see clearly. He has has given up rigidity within his mind and body, and has stopped trying to control everything. Therefore, he is resilient and at peace with himself. His actions are pure and unadulterated. He does not harbor any ulterior motives. He is able to be real with himself and with others. He is not in denial about his own mortality, and therefore he experiences radical freedom.
"Act without doing;
work without effort.
Think of the small as large
and the few as many.
Confront the difficult
while it is still easy;
accomplish the great task
by a series of small acts."
Actions can flow spontaneously from a person who yields to the Tao. This is practical advice. Sometimes we need question the narrative that we keep repeating to ourselves. Our conceptual mind may not reflect reality. Here, Lao Tzu suggests that we flip our thinking a bit. We can think of everyday tasks as important, perhaps even sacred. We can consider everyday social interactions as opportunities to practice compassion. We can learn to respect the small things, such as the bowls we eat out of or the water we bathe with. If we respect our surroundings and ourselves, we will apprehend the Tao in our own lives. If we start to pay attention to the little things, we will not have as many problems. Lao Tzu mostly talks philosophy, but also gives out instructions for daily living. For him. there's no difference between the philosophy of the Tao and how we relate to our surroundings day-to-day.
"I have just three things to teach:
simplicity, patience, compassion.
These three are your greatest treasures.
Simple in actions and in thoughts,
you return to the source of being.
Patient with both friends and enemies,
you accord with the way things are.
Compassionate toward yourself,
you reconcile all beings in the world.
Self-compassion is the way to liberate oneself and all beings. It is the way to reduce suffering and to harmonize with one's surroundings. If we become patient with friends and enemies then over time the distinction between who is a friend and who is an enemy goes away. Then, we can enjoy the freedom of looking upon all beings as friends. This is a way to diminish violence and nurture peace. Simplicity means to not get caught up in conceptual thinking and to reduce the proliferation of harmful thoughts. It means to keep our minds clear and to give ourselves over to the present moment. Patience, simplicity, and compassion: these are our treasures. Our treasure are already within us. They are present in how we behave. Our treasures are not be found on the outside. They are not something we need to seek after. We only need to realize they are already within.
