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6 Both constancy and clarity refer to one’s purpose. When we operate optimally, with our energies in perfect harmony with our surroundings, we begin to understand the meaning of life: Why are we here? What are we here to do? (back to text)

7 Moderation is extremely important in this process. Tao cultivators do not cultivate physical vitality to excess, nor do they overtax the mind. (back to text)

8 Think of life as a race. In this race, we are marathon runners, not sprinters. Sprinters may be able to surge forward in an explosive burst of speed, but within minutes their strength is depleted, and soon they collapse in a heap of exhaustion. Marathon runners are the ones who keep on going. (back to text)

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1 This is the earliest form in history of “doers don’t talk, talkers don’t do” and “actions speak louder than words.” (back to text)

2 We recognize the mouth as a major source of trouble because of all the negative things that can come out of it: prejudice, slander, mockery … the list goes on. (back to text)

3 The doors refer to the portals that lead to, or allow in, the many temptations and distractions of the material world. (back to text)

4 “Sharpness” here refers to the sharp edge of arrogance. As compassionate Tao cultivators, we blunt this sharpness to avoid letting caustic and abrasive words hurt others. (back to text)

5 The knots are the complexities of personal interactions. We use a light touch to unravel such knots and enjoy a simple, direct connection with fellow human beings. (back to text)

6 The glare is the display of mental brilliance. Being naturally humble and full of self-effacing humor, we avoid showing off and thereby alienating people. (back to text)

7 “Dust” is a metaphor for the material world. To mix in the material world means to be fully immersed in it. This means we do not set ourselves apart from the rest of humanity. We do not go into hermitage away from civilization, because the material world is where we can really put spiritual cultivation to the test. (back to text)

8 People who possess Mystic Oneness can be fully involved with life and yet transcend it. We cannot influence them by getting close to them or treating them in a distant manner. It is equally useless to flatter them or attempt to pummel them into submission by degrading them. Such individuals are truly exceptional, and they invariably become honored by the entire world. Gandhi, Nelson Mandela, and the Dalai Lama are real-life examples of Mystic Oneness. This chapter is a very precise description of their character. (back to text)

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1 Ruling a country and using the military require two different methods. Using clever tactics to surprise the enemy is advantageous in that victory can be achieved with minimal loss of troops. Ruling a country is just the opposite—you wouldn’t want to surprise your own people with clever tactics! Instead, you want to treat them with straightforward honesty. (back to text)

2 Throughout history, sages have studied society and noted that the more regulations there are, the poorer people become. The ruler may wish to strengthen himself by keeping the people under control, but the poverty of the people erodes his power base, so he ends up weaker, not stronger. (back to text)

3 In a restrictive and impoverished environment, many people turn to crime as a way to survive. They take up weapons to steal or rob; they also become increasingly tricky in their attempts to circumvent restrictions or exploit loopholes. Their cunning will often yield surprising and even bizarre results.

This national macrocosm mirrors the personal microcosm. Just as inept rulers confuse their subjects with excessive interference, so we, too, can meddle in our affairs or delude ourselves with false ideas. (back to text)

4 Lao Tzu offers four practical suggestions as antidotes to the above problem. We, as rulers of our own little kingdoms, can: (1) take actions without attachments to specific outcomes;