Commentary on Laozi's "The Tao Te Ching", Article 2: Sections 12-21 "The Tao Transcends the Human Experience"

"Favor and disgrace would seem equally to be feared; honor and great calamity to be regarded as personal conditions (of the same kind)."

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Hello everyone! This is the next article in my series of commentaries on Laozi's the Tao Te Ching. This article will cover sections 12-21.

Here is my review and commentary on Sections 12-21 of Laozi's "The Tao Te Ching":

[Image Source: pixabay.com, License: CCO Public Domain]

Text Source, The Tao Te Ching by Laozi

Sections 12-21

XII
The Repression of the Desires

1. Color's five hues from th' eyes their sight will take;
   Music's five notes the ears as deaf can make;
   The flavors five deprive the mouth of taste;
   The chariot course, and the wild hunting waste
   Make mad the mind; and objects rare and strange,
   Sought for, men's conduct will to evil change.
2. Therefore, the sage seeks to satisfy (the craving of) the belly, and not the (insatiable longing of the) eyes. He puts from him the latter, and prefers to seek the former.

I am quite certain that the point of this passage is that pleasing the senses can dull, and even counteract them. The sage will focus on feeding himself with the necessary and not adhere to any extravagant desires from any of his senses.

XIII
Loathing Shame

1. Favor and disgrace would seem equally to be feared; honor and great calamity to be regarded as personal conditions (of the same kind).
2. What is meant by speaking thus of favor and disgrace? Disgrace is being in a low position (after the enjoyment of favor). The getting of (favor leads) to the apprehension(of losing it), and the losing of it leads to the fear of (still greater calamity): this is what is meant by saying that favor and disgrace would seem equally to be feared.
   And what is meant by saying that honor and great calamity are to be (similarly) regarded as personal conditions? What makes me liable to great calamity is my having the body (which I call myself); if I had not the body, what great calamity could come to me?
3. Therefore, he who would administer the kingdom, honoring it as he honors his own person, may be employed to govern it, and he who would administer it with the love which he bears to his own person may be entrusted with it.

1 and 2. This passage makes the point that favor and disgrace both lead to a fear of disaster. Achieving favor leads to a great fear of losing it. Disgrace results from losing favor, and those who hold it feel a great fear of disaster. One example of this could be Frodo from the Lord of the Rings. Frodo was successful (in that he got the ring) but became paranoid at the thought of losing it. This is one of those things which I think there are tons of examples of, but none others come to mind. An example of someone disgraced who fears disaster would be any criminal who tries any way they can to loosen their sentence. The point is then made that honor and disaster are both personal conditions with the idea that disaster only has a sting because it has some kind of personal effect, and honor only has incentive because of the personal reward it earns.

1. Because of this, a good ruler will consider his kingdom's honor equivalent to his own, and will rule it as he would rule himself (in regards to love). This is a point which definitely arose in Confucianism.

XIV
The Manifestation of Mystery

1. We look at it, and we do not see it, and we name it "the Equable." We listen to it, and we do not hear it, and we name it "the Inaudible." We try to grasp it, and do not get hold of it, and we name it "the Subtle." With these three qualities, it cannot be made the subject of description; and hence we blend them together and obtain The One.
2. Its upper part is not bright, and its lower part is not obscure. Ceaseless in its action, it yet cannot be named, and then it again returns and becomes nothing. This is called the Form of the Formless, and the Semblance of the Invisible; this is called the Fleeting and Indeterminable.
3. We meet it and do not see its Front; we follow it, and do not see its Back. When we can lay hold of the Tao of old to direct the things of the present day, and are able to know it as it was of old in the beginning, this is called (unwinding) the clue of the Tao.

1. I think the point of this is that Mystery (opposing aspects combined) as little describable qualities, yet we still try to find ways of describing it. One thing I think of which is similar to this is the Trinity. I know I (along with many others) have trouble conceptualizing a being which is three, yet one. I think sometimes we try to find ways of describing the trinity which simply over-complicate things by adding inadequate descriptions to something already quite hard (if not impossible) to describe.

2 and 3. These two passages confirm the last, and name more descriptions which seem to contradict, yet only live up to the point of Mystery. The point is made that the Tao can be applied to our lives, but we can never truly understand how it was once applied due to its ever changing state.

XV
The Exhibition of the Quality

1. The skillful masters (of the Tao) in old times, with a subtle and exquisite penetration, comprehended its mysteries, and were deep (also) so as to elude men's knowledge. As they were thus beyond men's knowledge, I will make an effort to describe of what sort they appeared to be.
2. Shrinking looked they like those who wade through a stream in winter; irresolute like those who are afraid of all around them; grave like a guest (in awe of his host); evanescent like ice that is melting away; unpretentious like wood that has not been fashioned into anything; vacant like a valley, and dull like muddy water.
3. Who can (make) the muddy water (clear)? Let it be still, and it will gradually become clear. Who can secure the condition of rest? Let movement go on, and the condition of rest will gradually arise.
4. They who preserve the method of the Tao do not wish to be full of themselves. It is through their not being full (of themselves) that they can afford to seem worn and not appear new and complete.

This passage tries to summarize who the ancient men of the Tao were. It uses a series of metaphors to describe them, describing them as hesitant, cautious, serious, unattached, unaffected, empty, and dull. He then expands upon the dull making the point that muddy water clears by remaining still, and rest is eventually necessary for something which moves. One thing which I think is an example of this rest statement is when a hunter has a dog chase a deer to exhaustion. Finally, Laozi discusses the mindset of those who follow the Tao. They do not hold an ego, and, because of this, they obtain a certain amount of wisdom and experience (at least in appearance).

XVI
Returning to the Root

1. The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigor. All things alike go through their processes of activity, and (then) we see them return (to their original state). When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root. This returning to their root is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end.
2. The report of that fulfillment is the regular, unchanging rule. To know that unchanging rule is to be intelligent; not to know it leads to wild movements and evil issues. The knowledge of that unchanging rule produces a (grand) capacity and forbearance, and that capacity and forbearance lead to a community of feeling with all things. From this community of feeling comes a kingliness of character; and he who is king-like goes on to be Heaven-like. In that likeness to Heaven he possesses the Tao. Possessed of the Tao, he endures long; and to the end of his bodily life, is exempt from all danger and decay.

1. You should make it a goal to remain peaceful in your day to day life. In life there are cycles of business, but these cycles should always return to a peaceful state. He then provides a metaphor to plants which return to root after growth. He then makes the point that returning to a peaceful state will provide self-actualization (This is similar in concept to the top of Maslow's Hierarchy which is why I described it as self-actualization). What comes to mind when I try to think of an example of this concept is water. If you drop something in water, it will temporarily create ripples (activity), but, in the end, it will always settle back to a peaceful point.
2. Self-actualization leads to a sense of clarity. Knowing clarity is a sign of intelligence, while not knowing it can cause mistakes and bad judgement. Clarity also leads to large amounts of patience which build a community centered around empathy. This community becomes a breeding ground for virtue in individuals.

XVII
The Unadulterated Influence

1. In the highest antiquity, (the people) did not know that there were (their rulers). In the next age they loved them and praised them. In the next they feared them; in the next they despised them. Thus it was that when faith (in the Tao) was deficient (in the rulers) a want of faith in them ensued (in the people).
2. How irresolute did those (earliest rulers) appear showing (by their reticence) the importance which they set upon their words! Their work was done and their undertakings were successful, while the people all said, "We are as we are, of ourselves!"

This can be connected to a lack of faith in the Tao. I think this illustrates how education in government works. Primitively, people do not educate themselves in how government works, or who its officials are. They then solely admire government and its leaders. They then learn to fear the government due to the corruption which is inherent. They finally feel despise towards the government. I feel that it is this final form which is best. As Thomas Paine said,

Government, even in its best state, is but a necessary evil; in its worst state, an intolerable one.

I don't know if despise is the right word. But, the most experienced people (in matters with government) never fully trust a government. This is why the American system was made with a system of checks and balances. The founding fathers were in this ultimate form of cautiousness in their views on government due to the experiences they had with the tyrannical British monarchy.

XVIII
The Decay of Manners

1. When the Great Tao (Way or Method) ceased to be observed, benevolences and righteousness came into vogue. (Then) appeared wisdom and shrewdness, and there ensued great hypocrisy.

1. When harmony no longer prevailed throughout the six kinships, filial sons found their manifestation; when the states and clans fell into disorder, loyal ministers appeared.

1. The lack of the Tao in society did not lead to a neglect of righteousness and benevolence. But, they fell out of practice. This makes me think of sinners who know they are sinning but refuse to change their ways.
2. Even if nuclear family does not set a good example, filial piety still exists. If government was disorderly in its rule, loyalty and proper values still existed. Virtue does not depend on the reassurance of common practice to remain good.

XIX
Returning to the Unadulterated Influence

1. If we could renounce our sageness and discard our wisdom, it would be better for the people hundredfold. If we could renounce our benevolence and discard our righteousness, the people would again become filial and kindly. If we could renounce our artful contrivances and discard our (scheming for) gain, there would be no thieves nor robbers.
2. Those three methods (of government)
   Thought olden ways in elegance did fail
   And made these names their want of worth to veil;
   But simple views, and courses plain and true
   Would selfish ends and many lusts eschew.

1. I think the point of this passage is that even discarding virtue eventually leads back to virtue. I think of the parable of the prodigal son, in which the son abandons his father and family. Years later, he returns home expecting to have to beg forgiveness and be forever punished for his decision. When he gets to his father, his father welcomes him with open arms. The same seems to be true of virtue.
2. This is basically a poem describing the abandonment of "the olden ways" in government, but the retention of these ways in common practice.

XX
Being Different from Ordinary Men

1. When we renounce learning we have no troubles.
   The (ready) "yes," and (flattering) "yea";
   Small is the difference they display.
   But mark their issues, good and ill;
   What space the gulf between shall fill?
   What all men fear is indeed to be feared; but how wide and without end is the range of questions (asking to be discussed)!
2. The multitude of men look satisfied and pleased; as if enjoying a full banquet, as if mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their presence. I am like an infant which has not yet smiled. I look dejected and forlorn, as if I had no home to go to. The multitude of men all have enough and to spare. I alone seem to have lost everything. My mind is that of a stupid man; I am in a state of chaos.
   Ordinary men look bright and intelligent, while I alone seem to be benighted. They look full of discrimination, while I alone am dull and confused. I seem to be carried about as on the sea, drifting as if I had nowhere to rest. All men have their spheres of action, while I alone seem dull and incapable, like a rude borderer. (Thus) I alone am different from other men, but I value the nursing-mother (the Tao).

1. This passage acknowledges that avoiding furthering one's self leads to less troubles. But, it makes the point that those who do this forever remain ordinary. What's the saying? "If you don't try, you've already failed."
2. This passage points out the uniqueness of Laozi when compared other men, and concludes that Laozi follows the value of the Tao.

XXI
The Empty Heart
The grandest forms of active force
From the Tao come, their only source.
Who can of Tao the nature tell?
Our sight it flies, our touch as well.
Eluding sight, eluding touch,
There are their semblances, all right.
Profound it is, dark and obscure;
Things' essences all there endure.
Those essences the truth enfold
Of what, when seen, shall then be told.
Now it is so; 'twas so of old.
Its name-what passes not away
So, in their beautiful array,
Things form and never know decay.
How know I that it is so with all the beauties of existing things? By this (nature of the Tao).

This passage discusses the all-encompassing and eternal nature of the Tao.

Previous Posts

The Tao Te Ching (2019: Senior Year)

• Article 1 (Sections 1-11)
• Article 2 (Sections 12-21)

The Confucian Analects (Early 2018: Sophomore Year)

• Statistics and Table of Contents*

The Art of War (Early 2017: Freshmen Year)

• Statistics and Table of Contents

Conclusion

Thanks for reading this! I will admit, this is hard in comparison to the previous analyses. I have had to take into account the phrasing of other translations (this one seems inadequate at time). I don't think I will have enough time to produce one of these tomorrow (busy after school), so I am going to work on a different article during my third period study hall. As always, please remember that feedback is greatly appreciated! I am quite interested in what you may agree or disagree with. Otherwise, hopefully I'll see you tomorrow!

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