Tao te ching_ annotated & explained - Derek Lin [26]
3 These lines may seem to be directed at kings and emperors, but they actually address the individual as well. Think of the kingdom as a metaphor for your workplace, family, social circle, sports team, and even your immediate surroundings, and the practical utility of this section becomes clear. (back to text)
4 The feminine principle refers to the yin principle of serenity and quietude. The opening and closing of the gate refers to the mind in motion and at rest. Together, these two lines describe a mental state that remains tranquil even when thought processes are active—a state that is simultaneously peaceful and dynamic. (back to text)
5 Sages emulate the Mystic Virtue in their interactions with other people. They nurture, encourage, teach, and mentor those around them without the need to possess, gloat, or dominate. (back to text)
11 Annotations
1 We tend to associate substance with usefulness, and dismiss the lack of substance as useless. Lao Tzu goes against this thinking and points out the very opposite. The hole in the hub of the wheel allows the axle to go through. Therefore, it is the emptiness there, not the substance, that gives the wheel its crucial functionality as part of a carriage. There is more to emptiness than meets the eye. (back to text)
2 The same is true for containers. While we cannot dispute that the substance of the container is necessary, we also must admit that it is the empty space in the container that allows it to contain. Without that emptiness, the container would not be functional at all. (back to text)
3 We can think of rooms as containers of people. As such, they also require both substance and emptiness in order to function. The walls of a room must accommodate emptiness, and we need at least one opening in one wall to access a room. We simply cannot do without emptiness.
We can also think of the Tao as the ultimate container, because everything is embedded in the Tao. It then follows automatically that it is the emptiness of the Tao that gives it power and functionality. How can it be that everything comes from the Tao? The emptiness makes it so. (back to text)
12 Annotations
1 The five colors, five sounds, and five flavors denote the vast array of sensory stimulations in the material world. Excessive indulgence in these stimulations leads to sensory overload, followed by fatigue, numbness, boredom, and apathy.
This is more true than ever in today’s world, with its virtually endless entertainment options. To compensate for our dull and jaded senses, we turn the intensity of sensory stimuli way up. This gives us a temporary thrill, but soon it fades. We return to a dismal state of dissatisfaction, which drives us to seek even greater thrills. (back to text)
2I have translated the key character in this line, shuang, as “tasteless.” This can cause confusion. In modern Chinese it means “refreshing,” which is a positive feeling not at all congruent with blindness or deafness in the previous two lines.
This is a perfect example of where the ancient usage of the character is very different from the modern meaning. In this context, the true definition of shuang is a negative connotation. When combined with ko, the character for mouth, it means “loss of taste.” This negative connotation has not completely disappeared from modern Chinese. For instance, shuang yue means “failing to show up for a date or an appointment.” (back to text)
3 Caring for the stomach means focusing on one’s basic needs and living life with plainness. Caring for the eyes means acquiring even more sensory stimuli, more “eye candy.” The former is the only sure cure for sensory overindulgence, and that is why the sages embrace it and discard the latter. They let go of the many temptations of the material world and reach for the simplicity of the Tao. (back to text)
13 Annotations
1 We may not wish to admit it, but most of us care very much what other people think. We fret over positive opinions