September 2009

Commentary

Not of the dao, or as D.C. Lau put it, going against the way, means what exactly? Especially when seen in context with the rest of the Tao Te Ching. For example: Chapter 73, The net of heaven is cast wide. Though the mesh is not fine, yet nothing ever slips through; chapter 34,  The way is broad, reaching left as well as right; and especially chapter 4,  I know not whose son it is. It images the forefather of God. So can one ever truly be not of the dao, or as D.C. Lau said,  ’going against the way’? As with most things, I reckon the answer lies in the eye of the beholder.

There are two ways to ‘eye’ the ‘way’: Subjectively and objectively. This is a little odd and so requires some background. First, a subjective view of the world is, by definition, a projection of the subject – one’s self. However, an objective view, in the final analysis, is also a projection of one’s self (i.e., it’s grounded in biology). A human point of view cannot help but reflect all the needs and fears, and all the instinctive emotions which are innate to our species. Thus, any ‘objective’ point of view is most likely a combination of cultural conditioning and wishful thinking, not the reality it purports to be.  Fortunately we can test how objective we are by gauging how impartial we feel at that moment.  Total objectivity may even be possible at the point of complete impartiality. Although, how would we know if we are  capable of not knowing anything when our discernment penetrates the four quarters?

In light of all this, what does it mean when it says,  that which goes against the way will come to an early end? Personally, I feel I’m going ‘against the way’ when I loose impartiality and become driven by impulsive needs or fears. In other words, I’ve lost ‘the big picture’; I’ve lost my sense of the way and  simply react out of narrow (even if altruistic) self interest. My experience of  ‘the way’ has become overshadowed and drowned out by a more compelling emotion. Even so, nature, at least from a biological point of view (and thus somewhat more objective), is still pulling the strings. I am just not aware of it; I don’t wish to acknowledge it; I want to feel I am in control.

For example, the need to feel in control amplifies the sensation of guilt and the feeling of ‘going against the way’. Viewed biologically, however, guilt seems to be just one facet of the ’social instinct’.  Interestingly, women tend to feel guilt more keenly, and so are often more responsive socially. This makes natural sense, for being potential mothers, guilt would make them more sensitive to the needs of their offspring. So, ironically, when feeling guilty we’ll feel we are ‘going against the way’, yet the social instinct that makes those feelings possible happens to us naturally, is ‘of the way’ and nothing to feel guilty about.

Chapter 36 is another example of this perplexing dynamic: If you would have a thing shrink, you must first stretch it…  We must first experience folly to reach wisdom. While traveling through our foolish years, we are ‘going against the way’ in the sense that ‘the way’ is the furthest thing from our mind at the moment. Only later, in reflection, can we realize our by-path.  In short, we are always ‘of the way’ despite feelings to the contrary. While we are ’stretching it’, the way is just all that more shadowy, indistinct. Indistinct and shadowy.

The lack of using the way to assist in managing people is easy to see at play in politics. When one party wins, they tend to ride rough shod over the losing party. While there is talk of reaching across the isle, of bipartisanship, few seem capable of doing so. This parallels: My words are very easy to understand and very easy to put into practice, yet no one in the world can understand them or put them into practice.  The marvel of the mind is that it allows us to be detached enough to see what could be possible (our ideal and wishful thinking), yet when push comes to shove, reality takes over and we behave like the animals we are. We bear a uniquely human burden: the weight of our ideals which are invariably at odds with our actions.

Translation

In using the way to assist in managing people,
Avoid strong arming anything under heaven.
Such affairs easily rebound.
Where masters live, why do thorn bushes grow?
Where armies have been, years of crop failure follow.

Those most adept have results, yet stop, not daring not to seek better.
Have results yet don’t pity.
Have results yet don’t attack.
Have results yet don’t be proud.
Have results yet not complacent afterwards.
Have results yet don’t strive.
The strong standard always, is not of the dao,
Making matters better as a long term rule, is not of the dao.
Not of the dao ends early.

use (take; because of; so as to> and; as well as) road (way, principle; speak; think) assist man (people) host (owner),

no use (take; because of; so as to> and; as well as) weapons (army; troops)  strive (strong; powerful; better,_unyielding) land under heaven.

his (its, he, it, that; such) matter (affair; thing; business; involvement) good (be easy) go (give back; return; repay).

teacher (master; model; example) of place dwell chaste tree (vitex) thorn bushes give birth to (existence) here (herein; (usu. negative questioning) how; why).

army (troops) of back (after) certainly (must) have (there is; exist) crop failure (fierce; terrible; murder) year (annual; yearly; age; a period in history; harvest).

good (perfect; kind; be adept in) have (there is; exist) fruit (result; really; as expected) <conj.> stop (cease; end; already;> thereafter; afterwards; too), not bold (daring;  be certain; venture) use (take; because of; so as to> and; as well as) take (aim at; seek; choose) strive (strong; powerful; better_unyielding)

fruit (result; really; as expected) <conj.> don’t pity (sympathize with; self-important; conceited; restrained; reserved).

fruit (result; really; as expected) <conj.> don’t  fell (cut down; strike; attack).

fruit (result; really; as expected) <conj.> don’t proud (arrogant; conceited).

fruit (result; really; as expected) <conj.> not get (result in;> satisfied, complacent;> be finished, be ready) stop (cease; end; already; > thereafter; afterwards; too).

fruit (result; really; as expected) <conj.> don’t strive (strong; powerful; better_unyielding).

matter (the outside world) strong (strengthen; make better) standard (norm; rule > imitate; follow) old (aged; of long standing; old;for a long time; always ), <grm>is <formal> this; that) say (call; name; meaning; sense) not road (way, principle; speak; think),

not road (way, principle; speak; think) early morning (long ago; as early as; for a long time; early; in advance) stop (cease; end; already;> thereafter; afterwards; too).

Original

以道佐人主者，
不以兵强天下。
其事好还。
师之所处荆棘生焉。
军之后必有凶年。
善有果而已，
不敢以取强。
果而勿矜。
果而勿伐。
果而勿骄。
果而不得已。
果而勿强。
物壮则老，
是谓不道，
不道早已。