Verses 11-13 of the Tao Te Ching, based on the Ma-Wang-Tui manuscript (168 BC).
This is my interpretation, so please tell me if anything doesn't ring true.
Notice again how we start with the philosophical and move via the psychological to the practical.
This is my interpretation, so please tell me if anything doesn't ring true.
Notice again how we start with the philosophical and move via the psychological to the practical.
Directions:
11.
Thirty spokes meet at the centre;
It is precisely where there is nothing that we find the intent of the wheel.
We bake clay and make vessels;
It is precisely where there is no substance that we find the intent of clay pots.
We chisel out doors and windows;
It is precisely in these empty spaces that we find the intent of the room.
Therefore, we regard having something as beneficial.
But having nothing as being open to the power of intent.
12.
The five colours light the eyes to perceive clearly.
Horse-racing and hunting disturb one's mind.
Precious belongings endanger one’s travels.
The five flavours overwhelm one's palate.
The five tones deafen one’s ears.
Therefore in the government of the master:
He sides with the belly and not with the eyes,
Thus letting go desires of the belly and opening the eyes of insight.
13.
“Regard favour and disgrace with alarm.”
“Take responsibility for suffering as for your body.”
What do I mean by “Regard favour and disgrace with alarm”?
The problem is with favour.
If you get it, be alarmed!
If you lose it, be alarmed!
This is what I mean by “Regard favour and disgrace with alarm.”
What do I mean by “Take responsibility for your suffering as for your body”?
The reason why I have great suffering is because I have a body.
If I had no body, what suffering could I have?
Therefore, to one who values acting for himself over acting for the world,
You can entrust the world.
And to one who ungenerously regards his own person as equal to the world,
You can rid him of the world.
Thirty spokes meet at the centre;
It is precisely where there is nothing that we find the intent of the wheel.
We bake clay and make vessels;
It is precisely where there is no substance that we find the intent of clay pots.
We chisel out doors and windows;
It is precisely in these empty spaces that we find the intent of the room.
Therefore, we regard having something as beneficial.
But having nothing as being open to the power of intent.
12.
The five colours light the eyes to perceive clearly.
Horse-racing and hunting disturb one's mind.
Precious belongings endanger one’s travels.
The five flavours overwhelm one's palate.
The five tones deafen one’s ears.
Therefore in the government of the master:
He sides with the belly and not with the eyes,
Thus letting go desires of the belly and opening the eyes of insight.
13.
“Regard favour and disgrace with alarm.”
“Take responsibility for suffering as for your body.”
What do I mean by “Regard favour and disgrace with alarm”?
The problem is with favour.
If you get it, be alarmed!
If you lose it, be alarmed!
This is what I mean by “Regard favour and disgrace with alarm.”
What do I mean by “Take responsibility for your suffering as for your body”?
The reason why I have great suffering is because I have a body.
If I had no body, what suffering could I have?
Therefore, to one who values acting for himself over acting for the world,
You can entrust the world.
And to one who ungenerously regards his own person as equal to the world,
You can rid him of the world.
Verse 11 is about the openness of the Dao to fulfill its natural purpose or intent.
ReplyDeleteVerse 12 is about the openness of the mind to read that intent, alert to intuition.
Verse 13 is about openness of the Self, and through detachment, openness and love of the world.
It seems to be saying that one who knows, realizes and loves the Self completely thus becomes unaware of the world as a fish is unaware to water, mind at ease with the world, "just so", which makes one impartial and not likely to interfere and upset the natural order of things, unless moved by a deeper knowing.
Verse 13....I would say is not indifference, per se, but detachment............
ReplyDeleteYou agree?
Off for a break with my brain spinning.
Getting to your other interpretations soon.
Have to do the Mommy thing right now.
Baths, clothes, projects, etc.
YES!! Thank you... I'm going to edit my original comment to correct it.
ReplyDelete:)))
ReplyDeleteI've changed the end of 13. to something more obscure which I'm still trying to make sense of, but somehow it feels right. Just in case it isn't, here's what I had before...
ReplyDelete"Therefore, to one who values acting for himself over acting for the world,
Because he knows how to look after himself, you can entrust the world.
And to one who ungenerously regards his own person as equal to the world,
Because he knows the nature of himself, you can hand over the world."
I think we know what he's trying to say, but it wouldn't be Lao-Tzu if it weren't deliberately provocative to one's common sense, so I figured I should stop trying to "make things clearer".