Tao Te Ching: Chapter 19 Commentary

This is part of a series examining the Tao Te Ching from an LDS, Christ-centered perspective. I am not a spokesperson for the Church of Jesus Christ of Latter-day Saints. These are only my opinions. 

Chapter 19 of the Tao Te Ching examines the importance of simplicity, plainness, and reducing desires. 

Chapter 19

End sagacity; abandon knowledge
The people benefit a hundred times

End benevolence; abandon righteousness
The people return to piety and charity

End cunning; discard profit
Bandits and thieves no longer exist

These three things are superficial and insufficient
Thus this teaching has its place:
Show plainness; hold simplicity
Reduce selfishness; decrease desires

End sagacity? End benevolence?

This can be a perplexing chapter because it seems to want to end things that are good.... like knowledge, charity, righteousness.

That's not really what this chapter is saying.

As in earlier chapters of the Tao Te Ching, this chapter is using one half of a duality to condemn duality as a concept. If you have benevolence and knowledge, it is only because you also have malevolence and ignorance. End the duality. Without that duality, there is no benevolence and knowledge, because everything is benevolent and wise, and when everything is a certain way, you no longer notice it. When the duality is gone, perception of it changes. Like Syndrome says in the Incredibles: when everyone's super, no one will be.



This chapter isn't arguing against righteousness or goodness; it's arguing against duality.

Reduce selfishness; decrease desires

Image here.

These three things are superficial and insufficient
Thus this teaching has its place:
Show plainness; hold simplicity
Reduce selfishness; decrease desires

The conclusion of this chapter is a list of basic instructions to decrease materialism--a major theme of the Tao Te Ching. When we embrace simplicity and plainness, reduce selfishness, and especially, decrease desires, we are much more capable of being open to the Spirit and much more capable of being open to God's will for us.

As an example, I used to have lots of ambitions and desires--none of them "unrighteous" or anything like that--but one day God told me I needed to give them all up. I cried and cried because those where what I wanted. But when I finally did let go, reduce my selfishness, and decrease my desires, all these miracles started happening in my life, God gave me lots of presents, and life actually got better.

A Biblical warning against materialism:

Ecclesiastes 5:10
10 He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity.

We are counseled to embrace contentment:

1 Timothy 6:6
6 But godliness with contentment is great gain.

Conclusion

This chapter of the Tao Te Ching encourages us to transcend duality, reduce our own materialism, and embrace plainness and simplicity.

Tao Te Ching: Chapter 18 Commentary

This is part of a series examining the Tao Te Ching from an LDS, Christ-centered perspective. I am not a spokesperson for the Church of Jesus Christ of Latter-day Saints. These are only my opinions. 

Chapter 18 of the Tao Te Ching examines the opposites that show up when unity is dismissed in favor of duality. 

Chapter 18

The great Tao fades away
There is benevolence and justice
Intelligence comes forth
There is great deception

The six relations are not harmonious
There is filial piety and kind affection
The country is in confused chaos
There are loyal ministers

The Great Tao Fades Away

The "Tao" means the "way," or "path," and it refers to the way of the Universe. The way of the Universe is non-dual--duality is subsumed within the greater whole of the Tao (as an example, consider the taijitu, the yin-yang symbol, that contains both the masculine and feminine energies in their duality, as a single non-dual whole).

When we abandon the higher, non-dual view of the universe, we are susceptible to feelings of self-righteousness ("benevolence" and "justice"). Think of how Jesus once preached: "There is none good but one, that is, God" (Mark 10:18). Earlier in the verse, Christ even chastises those around Him for calling Him good--and He is the Christ! It can be easy and tempting for us to think of ourselves as benevolent or just, but that is deception: As Jesus said, there is one who is good, and that is God.

The next two lines state that when intelligence comes, so does deception. Alternate translations use the words "cleverness" and "hypocrisy" instead. Both translations build on the idea that when we lose the non-dual mindset and allow what the yogis call "maya," or the "illusion" of duality to set in, we fancy ourselves clever or somehow smarter than those around us--which leads to hypocrisy and deception. Particularly, to me, stands out the idea of self-deception. Thinking we are smarter than anyone else is a form of self-deception that is avoided when we are centered in reality (the Gospel, the "Tao," the reality of the Universe).

Alternate understandings of this stanza indicate that Lao-Tzu means that when people abandon the Tao, they focus more on benevolence and justice and cleverness because those things have largely disappeared--absence makes the heart grow fonder and all that. Because benevolence and justice is part of the Tao, when people abandon the Tao, it makes those things that much harder to find, and therefore that much easier to spot in the rare instances when they show up.

The six relations

These are graphs of the six relations from Confucianism (source). In keeping with the Tao Te Ching's discussion of yin and yang, or dominant and subordinate, that's what these relationships are all about.

	1	2	3
	4	5	6

	4	5	6

What Chapter 18 is saying here is that when the Tao is abandoned, and there is therefore disharmony in the six relationships, filial piety and kind affection are talked about because they are harder to find and easier to spot. It is the same with the country when the Tao is abandoned: all of a sudden, the few loyal ministers stand out.

Conclusion

Chapter 18 discusses the nature of duality: in a dual world, good and bad are illuminated by each other.

In a world that embraces the Tao, there is no distinction between good and bad, because everything is good and everything is well-governed and all relationships are in harmony. By embracing the Tao and shedding the illusion of maya, we cease to be roped into the illusion of duality and begin to live in the world of reality. 

Tao Te Ching: Chapter 17 Commentary

This is part of a series examining the Tao Te Ching from an LDS, Christ-centered perspective. I am not a spokesperson for the Church of Jesus Christ of Latter-day Saints. These are only my opinions. 

Chapter 17 of the Tao Te Ching examines governance. 

Chapter 17

The highest rulers, people do not know they have them
The next level, people love them and praise them
The next level, people fear them
The next level, people despise them
If the rulers' trust is insufficient
Have no trust in them

Proceeding calmly, valuing their words
Task accomplished, matter settled
The people all say, "We did it naturally"

Types of Rulers

So here we have listed four separate levels of rulers.

The top level of rulers is so efficient, people don't know they even exist. The next three levels inspire people to love them, fear them, and hate them, respectively. I feel like this is pretty self-explanatory. The next line is interesting: "If the rulers' trust is insufficient/ Have no trust in them."

Everyone is a mirror for ourselves. What we see in others is really what we see in ourselves. When a person, or a regime or ruler, sees reason for distrust in others, it is typically because that person is not trustworthy. When you get a ruler who does not trust his people, it is a sign that you should not trust that person.

We did it naturally

The second stanza in this chapter is brief, and kind of goes backwards. When people proceed calmly, valuing their words, tasks are accomplished and matters are settled "naturally."

There is a Biblical precedent for people valuing their words highly:

Matthew 12:36
36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.

Ephesians 4:29
29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.

The Bible also teaches that "in quietness and confidence" is our strength (Isaiah 30:15).

Conclusion

Proceeding calmly with measured words is a wise way to accomplish things.

Tao Te Ching: Chapter 15 Commentary

This is part of a series examining the Tao Te Ching from an LDS, Christ-centered perspective. I am not a spokesperson for the Church of Jesus Christ of Latter-day Saints. These are only my opinions. 

Chapter 15 of the Tao Te Ching describes the nature of the Tao masters and how they live.

Chapter 15

The Tao masters of antiquity
Subtle wonders through mystery
Depths that cannot be discerned
Because one cannot discern them
Therefore one is forced to describe the appearance 

Hesitant, like crossing a wintry river
Cautious, like fearing four neighbors
Solemn, like a guest
Loose, like ice about to melt
Genuine, like plain wood
Open, like a valley
Opaque, like muddy water 

Who can be muddled yet desist
In stillness gradually become clear?
Who can be serene yet persist
In motion gradually come alive? 

One who holds this Tao does not wish to be overfilled
Because one is not overfilled
Therefore one can preserve and not create anew

One cannot discern them

The chapter in the first stanza is implying that because Tao masters are so deep, their depths cannot even be seen: instead we have to describe how they live as we observe them. This concept aligns with the principle of 1 Samuel 16:7, the idea that man only looks on the outward appearance, but the Lord alone looks at the heart. Since we cannot see the hearts of the Tao masters, we settle by describing their behaviors.


Like crossing a wintry river

This chapter describes those who live the Tao as being hesitant, cautious, solemn, loose, genuine, open, and opaque--their actions are measured and defined by consciousness. They are not spontaneous, despite being genuine; they think ahead cautiously and move hesitantly. Although they are open, they are also opaque. Essentially, while being open and honest, they leave enough of their thoughts to the imagination that they appear opaque. They are polite and appropriate in every circumstance.

Christians are urged to live with a similar level of mindfulness. Matthew 12:36 cautions Christians that "every idle word that men shall speak, they shall give account thereof in the day of judgment." Christians hoping for salvation would ideally master themselves and their words in the same way as a Tao master: solemn as a guest, genuine as plain wood, cautious like fearing four neighbors. If a single idle word must be answered for at judgment day, it would surely pay to live like a Tao master in this regard!

In stillness gradually become clear

This strange and beautiful couplet addresses the way Tao masters harness the power of yin and yang: using opposites to accomplish their purposes. Muddled yet desisting in stillness, gradually becoming clear; serene yet persisting in motion, gradually coming alive. This is also a discussion of the yin-yang paradox: that through surrender, one may accomplish many things. Sometimes the counterintuitive action can be the true solution.

As an example: we are supposed to hunger and thirst after righteousness (Matthew 5:6), but also feast upon the word (2 Nephi 32:3).

We are supposed to lose our lives to find them (Matthew 10:39).

Christianity is full of "heavenly paradoxes."

One who can preserve

What does it mean to not be overfilled?

The TTC refers again and again to the virtue of emptiness. To avoid being overfilled in the modern world might translate into avoiding an overly busy schedule, for example: avoiding being overly busy would prevent unnecessary loss of energy, and prevent the problems that come with being too busy (haste makes waste, as they say).

Another helpful interpretation of this concept could be viewed through the lens of healthy sexuality and sexual energy, as Progressive Prophetess recently blogged about.

In Psalms 46:10, God counsels His people to be still. In Conference of October 2010, Dieter F. Uchtdorf counseled us to simplify and focus on the things that matter most.

Conclusion

Mastering the Tao involves behaviors that are wise for Christians to emulate also.

Tao Te Ching: Chapter 14 Commentary

This is part of a series examining the Tao Te Ching from an LDS, Christ-centered perspective. I am not a spokesperson for the Church of Jesus Christ of Latter-day Saints. These are only my opinions. 

Chapter 14 of the Tao Te Ching examines the nature of the Tao. 

Chapter 14
Look at it, it cannot be seen
It is called colorless
Listen to it, it cannot be heard
It is called noiseless
Reach for it, it cannot be held
It is called formless
These three cannot be completely unraveled
So they are combined into one

Above it, not bright
Below it, not dark
Continuing endlessly, cannot be named
It returns back into nothingness
Thus it is called the form of the formless
The image of the imageless
This is called enigmatic
Confront it, its front cannot be seen
Follow it, its back cannot be seen

Wield the Tao of the ancients
To manage the existence of today
One can know the ancient beginning
It is called the Tao Axiom

This is called enigmatic

This entire chapter deals with the colorless, noiseless, formless nature of the Tao: the Tao is enigmatic. It is difficult to explain.

To me, this is reminiscent of the Biblical discussion of "milk and meat," and the commandment not to run before you can walk, and the idea that we learn line upon line, and precept upon precept. The nature of the Tao--the nature of the universe--is so abstract that a simple explanation will not cut it, and indeed, we may not even be ready to begin comprehending it.

The Tao is the underlying principle that governs the universe.

Wield the Tao of the ancients

Even though the Tao is enigmatic, difficult to comprehend, Chapter 14 still alleges that it can be lived. The link above, about the Tao governing the universe, explains some of the concepts involved with living the Tao, including embracing intuition over logic, and becoming the sort of person who does virtuous acts out of who you are, rather than intentions of being or doing good. Basically the same idea Jesus expressed in Matthew 23:27. Outward righteousness is not enough: righteousness needs to flow from us because of who we are.

Conclusion

The Tao is a principle, not a thing; therefore it is enigmatic. However, we can still live in accordance with the universal law to manage the existence of today.

Tao Te Ching: Chapter 13 Commentary

This is part of a series examining the Tao Te Ching from an LDS, Christ-centered perspective. I am not a spokesperson for the Church of Jesus Christ of Latter-day Saints. These are my opinions and observations only.

Chapter 13 of the Tao Te Ching deals with the problems associated with the ego--ego being the part of us that views itself as separate from God and others. The chapter also cautions against putting stock in either good fortune or bad.

Favor and disgrace make one fearful
The greatest misfortune is the self
What does "favor and disgrace make one fearful" mean?
Favor is high; disgrace is low
Having it makes one fearful
Losing it makes one fearful
This is "favor and disgrace make one fearful"

What does "the greatest misfortune is the self" mean?
The reason I have great misfortune
Is that I have the self
If I have no self
What misfortune do I have?

So one who values the self as the world
Can be given the world
One who loves the self as the world
Can be entrusted with the world

Favor and disgrace make one fearful

A Yogi is a person for which success and failure are the equal.
- Bhagavad Gita (at least according to this guy)

Chapter 13 of the Tao Te Ching really drives home the idea that investing one's emotional energies in either success or failure is a sure way to spend all your time afraid--or at least really stressed out. Obviously, it's smart to work for success, but to be attached to success is a way to be "fearful," as the chapter states. When a person can un-attach from material things, the things that are impacted by earthly success and failure, they will be a lot more peaceful.

This idea is echoed in the Bible when Jesus counsels people to lay up for themselves treasures in heaven instead of on Earth. Or check out 2 Nephi 9:30:

30 But wo unto the rich, who are rich as to the things of the world. For because they are rich they despise the poor, and they persecute the meek, and their hearts are upon their treasures; wherefore, their treasure is their god. And behold, their treasure shall perish with them also.

It might be easy to dismiss this scripture with an "Oh, but I'm not rich." Yet in America, even the poorest of us have access to riches unthinkable at the time of the TTC's writing. If you have modern plumbing, sorry: in a way, you are rich. 

But beyond that, the warning of this scripture is this: if your hearts are set on treasures, treasure is your god. And treasures fail you in the end. 

Better to avoid putting stock in failure and success as to earthly things, and focus on the treasures of heaven.

The Greatest Misfortune is the Self

I think of this phrase often. It is such a concise condemnation of the ego--the part of us that experiences separation from others and from God. The part of us that experiences pride, enmity, anger, and feelings of "other."  This is the part of us that brings out all of our misfortunes. A great book about this is As A Man Thinketh by James Allen.

In the book, Allen explains that everything in life has its roots in thought--and that everything in your life has its roots in your thoughts. Your suffering has its roots in the ego.

When we divest ourselves of our investment in the ego, in being "other" from those around us, we lose all senses of misfortune. When we allow ourselves to feel at one with even our enemies, even nature, even animals, even God, we no longer have the same reactions to previously painful situations. When you empathize with your enemies, their sins against you no longer have the same gall. The greatest misfortune is the self because as long as we view ourselves as "other" and as better than, we are subject to anger, sorrow, and feelings of injustice.

Incidentally, the Plan of Salvation is all about God's children removing the unclean parts of themselves and eventually becoming unified in God-consciousness. You've probably never heard it put that way but what is the unity and selflessness of true Gospel living but a divestiture of the self in favor of a sense of oneness with God, His children, and all of creation?

Loving the World as Yourself

14 For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.
- Galatians 5:13

When we do manage to give up our egos in favor of loving the world as ourselves, we can be trusted with the world. When we view those around us with the same lens through which we view ourselves, with the same willingness to see the best in others as we see in our selves--when we are honestly just as motivated to make sure those around us have what they need and want as we are motivated to provide needs and wants for ourselves--we can be trusted with the world.

Conclusion

When we eradicate the ego and stop caring about earthly success and failure, we are able to be trusted with the world.

Tao Te Ching: Chapter 12 Commentary

This is part of a series examining the Tao Te Ching from a Christ-centered, LDS perspective.

Chapter 12 of the Tao Te Ching once again reminds us to focus on the basics and not get caught up in material things.

The text reads:

The five colors make one blind in the eyes
The five sounds make one deaf in the ears
The five flavors make one tasteless in the mouth 

Racing and hunting make one wild in the heart
Goods that are difficult to acquire make one cause damage 

Therefore the sages care for the stomach and not the eyes
That is why they discard the other and take this

The Senses and Deception

Image here.

The first stanza of this chapter allude to a theme common in religious texts: that the things of this earth--the sights, sounds, tastes--are illusory and can blind us to the things that are truly important.
1 Samuel 16:7 refers to this idea when it points out that while men look at external appearance, the Lord looks on the heart. Matthew 6:19-20 refers to this idea when it exhorts us to keep our focus on heavenly things instead of the things of the earth. As Matthew 1:35 points out, heaven and earth--the things of our senses--will pass away, but God's word will not pass away.

The TTC and the Bible and other Christian scripture exhort us to pass on materialism and make our focus the things of a better world (D&C 25:10).


Avoiding Goods That Are Difficult to Acquire

Chapter 12 of the Tao Te Ching recommends against seeking material goods that are hard to get--hunting for these things makes a person "wild in the heart." Wildness in the heart is not a good thing--the prophet Brigham Young taught in Teachings of Presidents of the Church: Brigham Young (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1997), 204:

“The [body] must be brought in subjection to the spirit perfectly, or your bodies cannot be raised to inherit eternal life. . . . Seek diligently, until you bring all into subjection to the law of Christ.”

If we place our heart's priorities on material goods, we are evidencing that our bodies are not in subjection to our spirits.

Care For the Stomach and Not the Eyes

This reminds me of how the word of God is compared to food in both the scriptures and the temple. We are to "feast upon the words of Christ" (2 Nephi 32:3). The symbolism of the Word as food is a reminder to us that just as our body constantly needs more and more food to sustain itself, so does our spirit need constant nourishment from the scriptures and word of God.

When the sages care for the stomach and not the eyes, I like to think of them caring for both the physical and the spiritual stomach--focusing on the important jobs of keeping both the body and spirit properly nourished, rather than wasting resources like time and money on the unimportant trivialities of the flesh. The sages discard materialism and choose spiritual enlightenment instead.

Conclusion

Both the Tao Te Ching and Christian scriptures agree: avoid materialism and instead place your focus on the things of the spirit. 

Tao Te Ching: Chapter 11 Commentary

This is part of a series examining the Tao Te Ching from an LDS, Christ-centered perspective.

Chapter 11 of the Tao Te Ching is another chapter that extols the virtues of emptiness. Here it is:

Wheel with spokes. Image here. 

Thirty spokes join in one hub
In its emptiness, there is the function of a vehicle
Mix clay to create a container
In its emptiness, there is the function of a container
Cut open doors and windows to create a room
In its emptiness, there is the function of a room 

Therefore, that which exists is used to create benefit
That which is empty is used to create functionality

 In emptiness is function

A major point of this chapter is the idea that emptiness is functionality. A wheel is nice, but it's useful because of the hole in the middle that lets it be attached to things and used. A pot is nice, but it's useful because its emptiness can be filled. A room is a room because it is an enclosed space--the emptiness of it allows it to be useful.

This is another explanation of the concept of yin and yang. The concluding couplet of this chapter explains that the yang aspect creates benefit, and the yin aspect creates functionality.

To examine this from the masculine-feminine perspective, in a scriptural context, the chapter that comes to mind is Section 25 of the Doctrine and Covenants. This special chapter is one given to Emma Smith.

In this section, Emma is counseled to empty herself. Empty herself of jealousy and skepticism of her husband (verse 4), and empty herself of desires for the things of this world (verse 10).

Emma Smith. Image here.

As she empties herself, she is eligible to receive new callings and assignments, as far as preaching and organizing the hymns. She is better able to follow the divine counsel to "delight in her husband" and support him.

Of course, men are also counseled to empty themselves of things like sin and pride and so forth, and the Tao Te Ching is clear in encouraging both men and women to adhere to the feminine aspect in this regard. Empty is important. At the same time, "existence," as this chapter calls it, is needed for benefits as well. But emptiness and existence create each other, support each other, illuminate each other.

Like in this scriptural example, as Emma empties herself, she has more opportunities for "existence," or action. As she becomes a different person (being--a yin aspect), she is able to do more (doing is a yang aspect). When she empties herself of the things that should not be there, she is given more assignments of things to do.

Conclusion

When we empty ourselves of the things that don't belong in us for our highest good, we become a different person who is able and expected to do more.

Therefore, that which exists is used to create benefit

That which is empty is used to create functionality

Tao Te Ching: Chapter 10 Commentary

This series examines the Tao Te Ching from an LDS, Christ-centered perspective.

Chapter 10 of the Tao Te Ching asks us to examine our steadfastness, our trust, our honor, our yin energy, and our wisdom. Here it is: 

Heavenly gate. Image here.

In holding the soul and embracing oneness
Can one be steadfast, without straying?
In concentrating the energy and reaching relaxation
Can one be like an infant?
In cleaning away the worldly view
Can one be without imperfections?
In loving the people and ruling the nation
Can one be without manipulation?
In the heavenly gate's opening and closing
Can one hold to the feminine principle?
In understanding clearly all directions
Can one be without intellectuality? 

Bearing it, rearing it
Bearing without possession
Achieving without arrogance
Raising without domination
This is called the Mystic Virtue

Six Virtues 

Here we find a list of virtues that Lao-Tzu (the writer) asks us to examine in ourselves. We are to be:

1. Steadfast in holding our soul and achieving "oneness," or, one might say, "union," the meaning of the word "yoke" in Matthew 11:29.
2. Childlike in our concentration and trust in the Lord (Luke 18:17).
3. Perfect in achieving an eternal perspective (1 Corinthians 13:11-12).
4. Guileless in love and governance (Revelation 14:5, John 1:47).
5. Submissive (feminine) with regards to God's will for us in His opening and closing of "the heavenly gate" (Mosiah 3:19).
6. Clear in our spiritual understanding without being nitpickingly intellectual (John 1:48-51).

Each of those virtues could have had like fifty scriptures linked to it, but I just picked one or two each. I had to use the story of Nathaniel twice because I love Christ's tribute to his purity and lack of guile, and I love how the story of him and fig tree portray trust. In the story, Christ comes up to Nathaniel, and praises him for having no guile. Nathaniel asks Him, basically, "Um, how do we know each other?" And Christ responds by referring to a secret, possibly sacred time when Nathaniel was alone under the fig tree. Rather than responding with suspicion ("How could you possibly know that???"), Nathaniel responds with trust: Rabbi, thou art the Son of God. Thou art the King of Israel.

In its way, this first part of Chapter 10 of the Tao Te Ching reminds me of a condensed version of Alma 5, kind of a series of guided questions for improving one's relationship with God.

Raising without domination

As a woman, I read the second part of this chapter in the context of children, bearing and raising children without domination, without arrogance, without possession. Our children are not ours; they are our stewardship. We do not possess them; we have only a brief time to teach them and raise them.

But this goes not just for children but all sorts of things. We don't truly own anything on the Earth; everything is God's, because He made it. He just loans us stuff. This was one of the points of the famous "Render Unto Caesar" speech in the Bible (Luke 20:25).

In this story, priests come up to Jesus to try and trick Him. They ask in Luke 20:22 if it is lawful for them to essentially pay taxes.

The tribute penny. Image here.

In verse 24, Christ asks the priests whose inscription is on the penny. They explain that it is Caesar's name and inscription. What the Bible leaves out is what the inscription actually says: on the penny, the denarius, it says, "Ti[berivs] Caesar Divi Avg[vsti] F[ilivs] Avgvstvs” (“Caesar Augustus Tiberius, son of the Divine Augustus," claiming that Caesar is actually a god.

The question was: is paying tribute to Caesar an acknowledgment of another god? Is using this coin breaking the commandment to put no other gods before the God of Israel?

Christ's response is to "render unto Caesar's what is Caesar's, and render unto God what is God's." There have been many interpretations of this over the years, but my inclination is to accept the teaching that everything is God's--see Colossians 1:16, or even just the story of Genesis. God made the world and it and everything in it are His. We are just stewards.

In the Doctrine and Covenants, we learn the importance of good stewardship over the things God is lending us. D&C 121:39-42 in particular cautions against unrighteous dominion, specifically in the context of priesthood leadership, but the same caution can apply to anyone.

The Tao Te Ching cautions against unrighteous dominion, against taking pride in or credit for our alleged accomplishments. All things are God's, anyway.

Conclusion

Chapter 10 of the Tao Te Ching echoes many sentiments from the Christian scriptures.

Tao Te Ching: Chapter 9 Commentary

This is part of a series examining the Tao Te Ching from an LDS, Christ-centered perspective.

Chapter 9 of the Tao Te Ching is about avoiding excess and withdrawing the self. 

Cup overfilled. Image here.

Holding a cup and overfilling it
Cannot be as good as stopping short
Pounding a blade and sharpening it
Cannot be kept for long 

Gold and jade fill up the room
No one is able to protect them
Wealth and position bring arrogance
And leave disasters upon oneself 

When achievement is completed, fame is attained
Withdraw oneself
This is the Tao of Heaven

Avoiding excess

The beginning of this chapter is about avoiding excess. Holding a cup in place too long will lead to it overflowing. You can only sharpen your blade for so long.

Once again, this is a suggestion to embrace the yin aspect: resting is the necessary counterpart of work. Trying to do the yang thing for too long is not just impossible (as in the case of endlessly pounding on the blade), it's unwise (as in the case of overfilling the cup).

Sharpening a blade. Image here.

The Christian scriptures teach the same thing, except in the context of the Sabbath. Both the people (Exodus 20: 8-10) and the land (Leviticus 25:4) have a Sabbath--with every period of work comes a rest.

Now, there's a rest every night: sleep counts as yin-time. But even on top of our daily rest, Christians and Jews are commanded Biblically to add in a full day out of seven to rest. In the case of the Shemitah, Jews were commanded to leave the land fallow one year out of seven, to allow the land to rest. The punishment for violation of this law was invasion and displacement from their land (Leviticus 26:34), so that their land could still enjoy her Sabbaths.

Now, the reference to the cup overflowing is an interesting one because in the Tao Te Ching it appears that an overflowing cup is a bad thing--wasteful and messy. In the Christian scriptures, a famous verse uses the same imagery to convey abundance (Psalms 23:5-6):

5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.
6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever.

Although those verses get a lot of play, cups and how full they are play other important roles in the Bible.


Mark 14:36

36 And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.

Luke 22:20:

20 Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

1 Corinthians 10:21:

21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils.

Ezekiel 23:33:

33 Thou shalt be filled with drunkenness and sorrow, with the cup of astonishment and desolation, with the cup of thy sister Samaria.

Isaiah 51:22:

22 Thus saith thy Lord the Lord, and thy God that pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; thou shalt no more drink it again:

Do a scripture search on the word "cup" and see what comes up. By and large, it seems that the references to cups in the scriptures more often refer to suffering than abundance--and stopping that suffering short seems like a good idea. I like how 1 Corinthians 10:21 explains that the cup reference can refer to both good and evil. An overflow from a good cup can mean abundance for all of one's days--but an overflow from a bad cup would never be a good thing. It is far better to stop short.

Withdraw oneself

Treasures of gold. Image here.

The other part of this chapter extols the virtue of withdrawing--or what Buddhists might refer to as giving up attachment.

No one can protect the gold and jade that fill up the room, this chapter explains; a Christian might phrase it this way (Matthew 6:19-20):

19 ¶Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 

 Chapter 9 goes on to counsel readers to avoid attachment to earthly things like wealth and position, because they only lead to pride and disasters--which completely fits with Christian teachings. Here is Proverbs 16:18:

18 Pride goeth before destruction, and an haughty spirit before a fall.

And here is a list of scriptures that use the words "puffed up," a really interesting phrase for the word "pride." This chapter of the Tao Te Ching in essence cautions against being puffed up, because it only brings disaster on the self. Christianity tends to draw the focus of those disasters on the life to come--the idea that if you sin through pride you will end up paying for it in the eternities--but the Tao Te Ching seems to focus on the disastrous effects of pride in this life.

Conclusion

The Tao Te Ching supports periods of rest, and encourages the reader to "withdraw oneself" as a way of uniting with the Tao of Heaven. These concepts support and are supported by Christian scripture.

Tao Te Ching: Chapter 8 Commentary

This is part of a series examining the Tao Te Ching from a Christ-centered, LDS perspective.

Chapter 8 of the Tao Te Ching is one of my favorite chapters. To me, it perfectly describes the essence of the yin, feminine aspect.

Here is the text:

Water. Public domain.

The highest goodness resembles water
Water greatly benefits myriad things without contention
It stays in places that people dislike
Therefore it is similar to the Tao
Dwelling with the right location
Feeling with great depth
Giving with great kindness
Speaking with great integrity
Governing with great administration
Handling with great capability
Moving with great timing
Because it does not contend
It is therefore beyond reproach

Benefits myriad things without contention

I love the idea that the highest goodness benefits things without contention, being even in places that people don't want to be. Are these not explicitly Christian values?

• Matthew 5:39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

  
  

  3 Nephi 11:29  For verily, verily I say unto you, he that hath the spirit of contention is not of me, but is of the devil, who is the father of contention, and he stirreth up the hearts of men to contend with anger, one with another. 

  
  Because it does not contend, it is beyond reproach.
  
• To me, this chapter of the Tao Te Ching is essentially a condensed version of key parts of the Sermon on the Mount. Compare Matthew 5:39-44: 

39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
 40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.
 41 And whosoever shall compel thee to go a mile, go with him twain.
 42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
 43 ¶Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
 44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
 45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

What is all this but giving with great kindness? Dwelling with the right location and feeling with great depth? 

Because it does not contend

In the context of eternal marriage, this chapter stands out to me as being particularly relevant for women as they relate to their husbands, and men as they relate to Christ (like in 1 Corinthians 11:3). This is an instruction manual on how to appropriately submit. Appropriate submission involves feeling and giving and governing and speaking, kindness and integrity and capability and administration. And as the chapter concludes, it marks itself with a notable lack of contention--which contention Christ says is of the devil (see 3 Nephi 11:29, quoted above).

The Bible teaches that wives are to submit to their husbands and that husbands are to submit to Christ. This is a brief explanation of how to do that--not necessarily instructions how, but rather an explication of the adverbs involved with the action. Godly submission, this chapter explains, is hardly "giving up" or "being less" or something--true, godly submission is full of work. It is about giving and doing and speaking and being, and all without contention. This is how a house of order can work: the only way a house can be a house of order is if someone is in charge, and someone else submits to the decisions of the guy in charge.

Enjoy this Ensign article on the responsibilities of husbands. It is very clear about the leadership role of the husband in marriage and the submissive role of the wife in marriage. 

Check out Romans 7:4 for another take on marriage and its relationship to Christ. In a symbolic way, believers become married to Christ for the purposes of bringing up spiritual fruit. Understanding the role of the submissive member of a relationship is important for both men and women, because both men and women are supposed to be perfectly subordinate to Christ. 

Conclusion

Chapter 8 gives a pattern for how to submit like water--and be like the "highest good." Submission and kindness without contention blesses myriad things and leaves the actor "beyond reproach."

Tao Te Ching: Chapter 7 Commentary

This is part of a series examining the Tao Te Ching from a Christ-centered, LDS perspective.

Chapter 7 of the Tao Te Ching examines the importance of selflessness in achieving steadfastness and other goals.

Heaven and Earth. Image here.

The chapter reads:

Heaven and Earth are everlasting
The reason Heaven and Earth can last forever
Is that they do not exist for themselves
Thus they can last forever

Therefore the sages:
Place themselves last but end up in front
Are outside of themselves and yet survive
Is it not due to their selflessness?
That is how they can achieve their own goals

Selflessness, a Christian virtue

Generally speaking, this is Christian doctrine. Matthew 19:19 explains that we are to love our neighbors as ourselves. The Sermon on the Mount really expands on this idea, urging Christians to "go the extra mile" (Matthew 5:41), to give those who sue us for our coat our cloak also (Matthew 5:40), and generally bless those that curse us and do good to those who hate us (Matthew 5:44). What are all these admonitions but a call to stop existing for ourselves, and start existing for others--placing ourselves last? 

This concept is also widely recognized in the secular world.
Image here. 

Who really wants to walk an extra mile with that Roman soldier? Who really wants to give up their cloak after they've already been sued for their coat? Who wants be kind to those who hate them? Right? Anybody? These are not natural reactions. Mastering them requires selflessness and a willingness to "place [ourselves] last." But we know from the Bible that keeping these commandments results in "last[ing] forever" through eternal life, and "acheiv[ing] [our] own goals" of salvation. 

Yin, Yang, and a Celestial Marriage

Now I want to note is the reference to Heaven and Earth. In Taoist philosophy, Heaven is yang and Earth is yin (Heaven is infinite, Earth is finite). So this is very much referring to the masculine and feminine aspects. In that way, it can be understood to be offering advice for a solid marriage, if you choose to read it that way. Heaven and Earth--yin and yang, masculine and feminine, male and female, "can last forever," because "they do not exist for themselves." The wise therefore "place themselves last but end up in front," "are outside of themselves and yet survive."

Yin and yang. Public domain.

But this is also Christian doctrine. I say Christian and not just Mormon because it is straight-up right there in the Bible. Here is one succinct scripture about the concept, Ephesians 5:23-25: 

23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. 24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. 25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 

 Christ is Infinite, the masculine aspect, and the church is finite, the feminine aspect; as Christ is yang to the Church, husbands are yang to their wives. Or at least, they are supposed to be.

Yin

Verse 24 commands wives to be "subject" to their husbands "in every thing." Not just some things, but actually everything (see also 1 Corinthians 7:10-14--where it is recommended that wives even stick with their "unbelieving husbands," and 1 Peter 3:1, where wifely "subjection" is said to make disobedient husbands come around to follow the Word). What is this, as a wife, but not existing for yourself? I can speak from experience when I say that subjecting yourself to your husband in all things necessarily means putting yourself last. In my case, I've made a number of sacrifices in order to keep the commandment to "subject" myself to my husband "in every thing."

Eve covenanted to obey her husband.

Yet, as his wife, I've enjoyed miracles as a result. Every time I have put my own self aside in order to keep that commandment, I've ended up being more blessed as a result. For more on this Biblical order, see Colossians 3:18 and Ephesians 5:22, or even just Genesis 3:16 and Moses 4:22 (and go ahead and recall the first covenant in the endowment ceremony). There's more than just that, also. Consider the Proclamation to the World on the Family. If fathers are to "preside," that puts them in the leadership position and the wife in the subordinate position. They are still "equal partners" when living this Biblical edict. Submission is not weakness; actually, it is strength, as the Tao Te Ching explains later. If God's house is a house of order, someone has to be in charge. The Bible explains who that person is supposed to be in a godly marriage.
And as the TTC explains, along with books on Biblical marriage like Fascinating Womanhood, and as personal experience will verify if you attempt it, living this actually does allow "Earth" or the yin aspect, women, to "achieve their own goals" as this chapter of the Tao Te Ching concludes. I can verify with personal experience that when I live this Biblical recommendation (if not commandment), I end up happier in the end.


Yang

On the yang side, men are commanded in the scripture I quoted about (Ephesians 5:25) to love their wives as Christ loved the church--to the point of giving up their lives for them. The Proclamation explains that the role of husband is to "preside," "provide," and "protect." This puts them in the leadership position in the home (a function only made possible by a wife willing to submit to his leadership), as well as in the position of working every day to provide the necessities of life, and in the position of protecting their family from harm. Those are all big jobs and come with a lot of responsibility. They take self-control, just as wifely submission takes self-control on the part of the wife.

Just as it is natural for women to want their own way, and to resist submission, it is natural for men to not want to work all the time, and not want the responsibility of a family. A functional marriage and family relies on both partners putting the other ahead of themselves. When a man puts his wife's needs above his own by providing for her, protecting her, and presiding over her and his family, even if he might rather be viewing pornography or playing video games full time, and when a woman meets her husband's needs by submitting even when he seems wrong or wants to do something she doesn't want to do, they both come out ahead.

[Obviously, pray and follow the Spirit with this. And no woman must obey a husband who commands something morally wrong. The Biblical pattern for a family is man and woman, yet we also allow for single parenthood while recognizing that it is not ideal. It is not our job to judge others' situations, but it IS our job to recognize what the scriptures say about the wife's role in marriage, and pray about how the Lord wants us to live that role. Sometimes the Lord wants us to get out of a bad marriage. But sometimes He wants us to follow the Bible instead, even though it is hard. Follow the Spirit.]

This is such a huge topic, it will need another post. Or two. Or three. Or a book. But hopefully this covers some of the basics.

To go back to the text of the chapter from a marriage-based perspective: when each partner in marriage decides "not to exist for themselves," they can "last forever." When we "place ourselves last," we "achieve our own goals."

Conclusion

 The Tao Te Ching provides a Biblically-sound pattern for marriages that fits with both ancient Christian writings--from as far back as Genesis--and modern LDS teachings, although the concepts are couched differently for each audience.

Tao Te Ching: Chapter 6 Commentary

This is part of a series examining the Tao Te Ching from an LDS, Christ-centered perspective. 

Chapter 6 of the Tao Te Ching is short and sweet, and introduces the feminine/yin aspect of the yin-yang. It reads as follows:

The valley spirit, undying
Is called the Mystic Female
The gate of the Mystic Female
Is called the root of Heaven and Earth
It flows continuously, barely perceptible
Utilize it; it is never exhausted

The TTC focuses heavily on yin energy--what it is, its importance, the need to access it.

Valley. Image here.

The feminine energy is called the "valley spirit" because where yang is the mountain, yin is the valley. It is a way of illuminating how this energy differentiates itself from masculine yang energy.

In earlier chapters of the TTC we see that yang energy is about manifestation--doing--while yin energy is about essence--being. This chapter further builds on that idea: yin energy does move, continuously flowing, but is "barely perceptible." However, it is "never exhausted." Indeed, it is the "root of Heaven and Earth," in its way, the beginning of all creation--the Mother of creation.


Connection to Gender in Christianity

Gender roles in Christianity are, well, complicated--at least in the modern age. In the modern age, our culture has made them complicated. Because the gender roles as outlined in the Bible can offend our egalitarian sensibilities.

God's house is a house of order--and order means that heirarchy--and heirarchy means that someone has to lead and someone has to follow. The feminine role is that of follower, that of helpmeet. Where man is the presider, woman is the cooperator. Obviously this concept is pretty revolting to feminist sensibilities of "equality" in every sphere. I personally have had a lot of qualms with the overall concept, before coming to peace with it. I am coming to understand that the only way a house of order can work, is with order. And order means that a leader needs followers. Which means someone has to be the follower, the cooperator.

For the past, oh, two thousand years, many leaders in Christianity have given women a bad name. There's been a lot of ill speaking about women. It can make you sad or even sick to read or even just consider their views, and that's not cool. To the extent that the Bible addresses gender differences, it just makes it clear that women are to be in the subordinate position to men. [NOTE: Voluntary subordination or submission is NOT weakness: it is strength.] There are plenty of scriptures about wifely submission, about keeping quiet and so forth. But there are not many scriptures about the strength of women or the power of femininity.

To me, the Tao Te Ching fills this gap. I believe this is why God basically beat it over my head that I should read it and study it. The text explores the power of the feminine, all while explaining that it is not better than the masculine, but that the two are complementary.

Image here.

The TTC illuminates a number of feminine, yin qualities, and explains how they are necessary and important. Here, we learn that the feminine essence is always flowing, ever so subtly--and it is never exhausted. When we as women access our feminine energy, we have a limitless source of strength. When we allow that aspect of ourselves to come to the forefront of ourselves, and when we make that part of us the part we use to interact with our loved ones, particularly the husband, we make that limitless strength available to them. This strength relaxes, rejuvenates, and empowers, but in a subtle way. It is what sleep is to the body. Calming, rebuilding, and important--so important life can't exist without it. The human body needs sleep even more than it needs water--both yin things.

Feminine strength exists; it is beautiful and necessary and continuously flowing and subtle and never exhausted. It is up to us as women to figure out how to access this energy and make it the energy we draw from, so we do not exist in the constant state of fatigue that tends to come along with life in our modern world.

Conclusion

Feminine energy is undying, constant, and a source of strength. It is up to us to learn how to use and access this energy.