Tao te ching_ annotated & explained - Derek Lin [24]
5 Annotations
1 The original Chinese characters bu ren are often mistranslated as “ruthless” or “without compassion.” This produces statements at odds with reality, because real-life sages are compassionate individuals—hardly ruthless.
The true meaning of bu ren is that the Tao does not play favorites. The rain waters weeds and orchids equally; the sun shines on everyone with the same brightness and warmth despite variations in individual merits. The sage, in emulating the Tao, also regards everyone in the same egalitarian light—none higher and none lower. (back to text)
2 Straw dogs are literally small dog figurines made from straw. They were used in ancient times for rituals, and then discarded after use. It is a striking metaphor when we consider how we are similar to the straw dogs. We are here to go through the ritual called life; when the ritual is done there is no further use for the physical body, so it is discarded. (back to text)
3 “Too many words” here means too much bureaucracy, or too many rules and regulations. (back to text)
4 I have translated the last character, zhong, as “quiet.” This can be confusing even to native Chinese speakers. According to the dictionary, it means “middle” or “center.” Thus, one may assume the last line has to do with centering oneself or holding on to the principle of moderation. This is probably not correct, because the previous line is not about the danger of extremes.
The real meaning of zhong, in ancient times and in this particular context, is silence. When we see how the maddening “noise” of complex bureaucracy and too many laws hasten failure, we would naturally want to reach for its opposite—the quietness of simplicity. (back to text)
6 Annotations
1 The spirit of the valley is a powerful symbol for yin, the universal female principle. It is eternal; it has always existed and will always exist. This principle has many names. We can call it the sacred feminine, or the Mystic Female. (back to text)
2 The Mystic Female is the ultimate source of all living things. The ancient Chinese noted that women were responsible for the miracle of life, and therefore had to possess a measure of divine power. They respected this power and regarded it as the basis of existence (the root of Heaven and Earth). (back to text)
3 The essence of life itself is a continuous flow. We may take it for granted and not pay attention to it, but it is always there. Because life begets life, its power extends indefinitely into the future. It does not matter how much we utilize; we can never use it up.
As Tao cultivators, we are in tune with this essence. We recognize the goddess in every woman and celebrate the sacred power of the feminine. Let us be mindful of the truth that we all come from the Mystic Female, without which none of us can exist. (back to text)
7 Annotations
1 Heaven and Earth perform their functions without selfish desires. When we emulate this aspect of nature, we think of others first and ourselves last. By letting go of self-centered thoughts, we can feel the way our inner nature mirrors the greater Tao. When we let this natural mirroring process take place without interference, we become like Heaven and Earth—existing to be of service to others. (back to text)
2 A genuine, selfless desire to be helpful inspires people and wins their respect. Although sages have no wish to draw attention, people single them out and look to them for leadership. Although the sages place themselves last out of humility, the people push them to the forefront, into positions of responsibility.
Long after the sages have passed on, memories of them endure. People continue to remember with reverence their words and actions. Just like Heaven and Earth, the legacy of the sages lasts forever. (back to text)
3 To be “outside of oneself” in this context means to be unconcerned with one’s well-being, to