Tao te ching_ annotated & explained - Derek Lin [27]
2 “Self” refers to the ego, which we can see is at the heart of this issue. An inflated sense of self-importance causes us to become attached to the praise and approval of our peers. It also causes us to fear disapproval and rejection. This is why Lao Tzu sees it as the leading source of adversity and trouble—the greatest misfortune. (back to text)
3 This is the recipe for managing the ego. Note that Lao Tzu does not advocate that we should be completely without ego, or that we should eliminate it. We need at least a moderate sense of self to function in society. Therefore, it’s perfectly fine to value and love the ego—as long as we don’t focus so much on ourselves that we neglect the world.
As Tao cultivators, we love and value the world. Our caution against the sensory stimuli of the material world does not make us distant or uncaring. We can be joyously involved with the world and yet totally unaffected by its temptations and distractions. (back to text)
14 Annotations
1 The Tao cannot be seen, heard, or touched because it is metaphysical in nature. Because it has no physical manifestations, it cannot be detected by any of our physical senses. (back to text)
2 This means the characteristics of being colorless, noiseless, and formless must all be true. None of them stands alone. Together, they are central to the concept of the Tao. (back to text)
3 Brightness and darkness only have meaning in something that can be seen. Because the Tao is invisible, it cannot be either bright or dark. (back to text)
4 Although the Tao is immaterial, it gives all material things solid reality. Thus, the world we observe is the visible image of the imageless Tao. Similarly, all the things we can touch and hold are the tangible manifestations of the formless Tao. (back to text)
5 The Tao is infinite in extent, not only in itself but also in its functions. It has no beginning and no end, so we cannot see its front or back. Concepts like “front” and “back” simply do not apply to something so utterly beyond limits. (back to text)
6 This sounds like Lao Tzu is talking about us. We are indeed wielding the ancient Tao to manage modern life—and discovering that it works very well indeed. The sun rises today just as it did thousands of years ago. Similarly, the Tao holds true for us just as it held true for the ancients.
We can even say that the Tao works better now than it did long ago, because we don’t have to reinvent the wheel. We can take advantage of the work that ancient sages have done to advance our understanding. We can see farther because we have the good fortune of standing on the shoulders of giants. (back to text)
15 Annotations
1 The concept of emulation is central to the Tao. The ancient masters recognized that they did not understand the Tao completely but that they could learn from it by emulating nature. We can learn from them in the same way. (back to text)
2 The ancient masters were not given to frivolous or reckless acts. They handled responsibilities with serious regard; they resolved issues by carefully considering all sides, without jumping to conclusions. (back to text)
3 The masters were careful, but not uptight. They went about their activities with a certain looseness, which took nothing away from their concern for others and for doing a good job. They could be relaxed without being lax, and thus achieve excellence effortlessly; they could be unattached without being uncaring, and thus focus on the process instead of the end result. (back to text)
4 “Plain wood” is a reference to simplicity. By keeping everything simple, the ancient masters experienced the profound happiness of the uncomplicated present. (back to text)
5 The ancient sages were known for their openness. They gladly considered new ideas without dismissing anything out of hand. They treated everyone, even difficult people, with infinite