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Chapter of the Week: #37 [Archive]
[Note: I italicize phrases I borrow from the chapter, and link to phrases I borrow from other chapters to help tie chapters together. While making it more tedious to read, :? the Tao Te Ching is best pondered in the context of the whole.
In youth we notice difference more than similarities - self identity, body stature, skin color, beauty, 'coolness', 'squareness'. A root cause of this is the illusion that "I am unique" or "we are unique". With each passing year we have an opportunity to look deeper. The deeper we are emotionally able look, the [chref=4]softer that glare[/chref] becomes. Viewing surface differences as merely symptoms of underlying causes channels perception deeper and deeper, for we see each cause as simply a symptom of a yet deeper cause... until our mind touches 'the' [chref=21]indistinct and shadowy[/chref]. What mind? Whose mind? 'My' mind? 'Your' mind? [chref=39]One[/chref] mind!
This sounds pretty straightforward and [chref=70]easy to understand[/chref], doesn't it? So why the [chref=71]difficulty[/chref]? We are certain that what we think is so,... is so!. If it looks different, it is different. We evolved biologically biased to notice difference more than sameness... especially anything that smacks of [chref=56]mysterious sameness[/chref], for which taking as his own the mind of the people qualifies. Our social instincts, hierarchal and tribal, would not function if we could [chref=78]put this knowledge into practice[/chref] easily. This is one of the blessing of age. Even as we inextricably fall apart physically with age, we gain an emotional advantage. Hallelujah! Justice!
Good? Not good? I take a symptom view of this, i.e., when we are not content, we contend. When we are content, we don't and thus we can easily feel [chref=67]compassion[/chref]. So, I would rephrase it this way: Those who are content I treat with non-contention. Those who are not content, I also treat with [chref=68]non-contention[/chref]. In so doing I gain in [chref=33]knowing contentment[/chref].
Victor Mair's translation puts the last verse this way: The sage is self-effacing in his dealing with all under heaven, and be-muddles his mind for the sake of all under heaven. The common people all rivet their eyes and ears upon him, And the sage makes them all chuckle like children.
I concur and be-muddling my mind for the sake of all under heaven. The people around me are much better off as I become increasingly [chref=15]hesitant and tentative, thick and murky[/chref]. On the other hand, how do we have all the people riveted upon us, yet be [chref=17]but a shadowy presence[/chref]? The former sounds like a performer, a comic even... chuckle, chuckle, chuckle. The later is more consistent with a Taoist point of view, e.g., [chref=70]clad in homespun[/chref]; [chref=20]I alone am inactive and reveal no signs[/chref]; [chref=37]And if I cease to desire and remain still, The empire will be at peace of its own accord[/chref]; [chref=57]I prefer stillness and the people are rectified of themselves[/chref]... and so on.
Treat them all like children makes more Taoist sense to me. This also agrees with Christ's view that we were all children. Intellectually, I've long understood this, but putting this into practice emotionally has always been the snag. Here is another advantage of aging, the increasing ability to feel that reality and treat them all like children, including myself! A crucial step towards embracing this emotionally is giving up the illusion of free will. The illusion of free will helps take the child out of us 'adults'. Give up free will and [chref=28]return to being a babe[/chref].
Naturally there is a trade off; by letting go of 'free choice' we can never [chref=2]lay claim to merit[/chref] again. That means 'I begins to die'. Well, this is not so much a trade off as a trade up, or to be consistent with the Taoist view, a trade down... down to the [chref=66]lower position[/chref].
In youth we notice difference more than similarities - self identity, body stature, skin color, beauty, 'coolness', 'squareness'. A root cause of this is the illusion that "I am unique" or "we are unique". With each passing year we have an opportunity to look deeper. The deeper we are emotionally able look, the [chref=4]softer that glare[/chref] becomes. Viewing surface differences as merely symptoms of underlying causes channels perception deeper and deeper, for we see each cause as simply a symptom of a yet deeper cause... until our mind touches 'the' [chref=21]indistinct and shadowy[/chref]. What mind? Whose mind? 'My' mind? 'Your' mind? [chref=39]One[/chref] mind!
This sounds pretty straightforward and [chref=70]easy to understand[/chref], doesn't it? So why the [chref=71]difficulty[/chref]? We are certain that what we think is so,... is so!. If it looks different, it is different. We evolved biologically biased to notice difference more than sameness... especially anything that smacks of [chref=56]mysterious sameness[/chref], for which taking as his own the mind of the people qualifies. Our social instincts, hierarchal and tribal, would not function if we could [chref=78]put this knowledge into practice[/chref] easily. This is one of the blessing of age. Even as we inextricably fall apart physically with age, we gain an emotional advantage. Hallelujah! Justice!
Good? Not good? I take a symptom view of this, i.e., when we are not content, we contend. When we are content, we don't and thus we can easily feel [chref=67]compassion[/chref]. So, I would rephrase it this way: Those who are content I treat with non-contention. Those who are not content, I also treat with [chref=68]non-contention[/chref]. In so doing I gain in [chref=33]knowing contentment[/chref].
Victor Mair's translation puts the last verse this way: The sage is self-effacing in his dealing with all under heaven, and be-muddles his mind for the sake of all under heaven. The common people all rivet their eyes and ears upon him, And the sage makes them all chuckle like children.
I concur and be-muddling my mind for the sake of all under heaven. The people around me are much better off as I become increasingly [chref=15]hesitant and tentative, thick and murky[/chref]. On the other hand, how do we have all the people riveted upon us, yet be [chref=17]but a shadowy presence[/chref]? The former sounds like a performer, a comic even... chuckle, chuckle, chuckle. The later is more consistent with a Taoist point of view, e.g., [chref=70]clad in homespun[/chref]; [chref=20]I alone am inactive and reveal no signs[/chref]; [chref=37]And if I cease to desire and remain still, The empire will be at peace of its own accord[/chref]; [chref=57]I prefer stillness and the people are rectified of themselves[/chref]... and so on.
Treat them all like children makes more Taoist sense to me. This also agrees with Christ's view that we were all children. Intellectually, I've long understood this, but putting this into practice emotionally has always been the snag. Here is another advantage of aging, the increasing ability to feel that reality and treat them all like children, including myself! A crucial step towards embracing this emotionally is giving up the illusion of free will. The illusion of free will helps take the child out of us 'adults'. Give up free will and [chref=28]return to being a babe[/chref].
Naturally there is a trade off; by letting go of 'free choice' we can never [chref=2]lay claim to merit[/chref] again. That means 'I begins to die'. Well, this is not so much a trade off as a trade up, or to be consistent with the Taoist view, a trade down... down to the [chref=66]lower position[/chref].
Comments
Chapter 37
The way never acts yet nothing is left undone.
Should lords and princes be able to hold fast to it,
The myriad creatures will be transformed of their own accord.
After they are transformed, should desire raise its head,
I shall press it down with the weight of the nameless uncarved block.
The nameless uncarved block
Is but freedom from desire,
And if I cease to desire and remain still,
The empire will be at peace of its own accord.
Read commentary previously posted for this chapter.
I prefer reading this chapter from a subjective point of view. Thus, that which is transformed of [its] own accord is actually my perceptions of the empire. The empire is perfect; it is through my [chref=48]meddling[/chref] (thoughts and actions) that the empire seems otherwise. And why do I meddle? I desire to have it [chref=67]my way[/chref]. So, if I want to know who is responsible for the mess I see 'out there', all I need to do is look in the mirror. ...
Years ago I used to memorize a chapter of the Tao Te Ching, or other scripture, and review it during the day in an attempt to attain the [chref=38]highest virtue[/chref]. I found that the words soon lost all meaning. It didn't work. What works better is [chref=16]returning to [the] root[/chref] which the words attempt to embody. Doing this feels a lot like pressing it down with the weight of the nameless uncarved block. For this, all I need do is feel the [chref=64]desire not to desire[/chref] to 'wander away' from the [chref=61]stillness[/chref] right here and now. It is just that [chref=53]easy[/chref]!
So why does desire so easily tempt me to 'wander off' to the future? I see this as simply the hunter gather instinct playing itself out in my mind. The only time I'm really able to be free from this desire is when I know (realize, remember, sense) that I am trading [chref=70]a priceless piece of jade[/chref] for trinkets, i.e., true peace for the promise of peace that 'tomorrow' offers.
We must first truly realize what we are losing before we are able to [chref=64]desire not to desire[/chref] long enough to find 'it'. This is difficult. Having lost 'it' early on as [chref=32]names[/chref] took hold of our consciousness, we [chref=65] are too clever[/chref]. We all find ourselves in this ironic situation: [chref=71]Not to know yet to think that one knows will lead to difficulty.[/chref]
Just imagine if you had just one day left to live. Would you cease to meddle? It is a sober thought, eh? And, as you are around my age, it probably doesn't feel that far fetched anymore 8). I think one reason we take so long to buckle down to ourselves is that we feel there is always tomorrow. Boy, what a powerful illusion that one is!
And I hear ya! Here are a few thoughts on your dilemma, which is really 'our' dilemma - it is universal in one context or another as far as I can see.
(1) Thought arises from our sense of 'tomorrow' and 'yesterday'. You could say thinking IS neurological tomorrow-ness. Conversely, careful watching IS 'now'. I emphasis careful watching, not focused watching. Focus is blindly narrow, so naturally you will need to "make a concerted effort to focus"! Your brain's mind knows better than to get squished into a blindly narrow corner - so it rebels. You are [chref=8]contending[/chref] with your natural self. Guess who is going to [chref=57]win[/chref]?
Why do you [chref=73]contend[/chref] so? Usually (maybe always), such self-contention arises from the illusion of free will, either expressed explicitly (as in the Judeo-Islam-Christian paradigm), or implied (as it seems to be everywhere else... even in the Tao Te Ching). The belief (either conscious or as a faith emotion) that our actions 'should' be able to conform to our ideal always divides us from our original nature. [chref=68]The virtue of non-contention[/chref] is only possible if we [chref=38]do not keep to virtue[/chref]. You can't do this as long as you believe you are in control. In other words, the illusion of free will & choice create and augment the illusion of that 'self' you feel you need to control. Jesus said it so well, "Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it."
So, I can only guess that you are comparing your reality with an idealized version - what you imagine possible. The more we wish, hope, desire, and expect to reach 'paradise' the deeper our frustration. Of course, this is true in all aspects of life.
If you carefully watch 'now' as you pass through your daily activities you will taste [chref=56]mysterious sameness[/chref]. If you expect to taste mysterious sameness, the expectation will drown out this [chref=14]image that is without substance[/chref].
It is my sense that we all know and feel this mystery... [chref=4]God[/chref]. But, we sabotage our possible [chref=44]contentment[/chref] with [chref=40]Nothing[/chref] to [chref=11]gain Something[/chref]. It is terribly ironic. For me, seeing all my difficulties as simply symptoms of my expectations helps turn me back toward the [chref=65]complete conformity[/chref] that I truly [chref=64]desire[/chref].
(2) & (3) These are symptoms of comparing the ideal to the real. It is always a no win.
The mind evolved to "jump"; perserve and "waste" [chref=2]produce each other[/chref]. So much of our difficulty arises from what we think we know to be so... [chref=10]When your discernment penetrates the four quarters, Are you capable of not knowing anything? [/chref]
Not [chref=32]knowing when to stop[/chref] :oops:, I will add that this whole business about stilling the mind and being in the now is one beautiful [chref=65]hoodwink[/chref]. Of course, there is a seed of truth in this myth, but do we see this seed through the hoodwink? Actually, that 'seed' is right in front of us. It is [chref=70]easy[/chref] to see. [chref=2]Easy[/chref]? Deep down I suspect we all sense [chref=43]the teaching that uses no words[/chref]. But, 'it' is simpler than we can think!... hence our 'problem' Thus, we [chref=53]prefer[/chref] our idealized versions of 'it'.
So I don't know. Consider the view [chref=17]the best of all rulers is but a shadowy presence to his subjects[/chref], with "ruler" and "subject" describing your relationship with yourself. I find that considering everything as a symptom lets my "rule" and "subject" off the 'expectations' hook. Try it a little and let me know. Although, maybe this symptom thing is just another idiosyncrasy of mine - I got a lot of 'em I guess...