As Lao-tzu says in this verse,
“Through selfle ss action, fulfillment is attained.” By holding back ego’s
demands, even for a few moments, you will feel more and more fulfilled. OceanofPDF .comOceanofPDF .com8th Verse
The supr eme good is like water ,
which nourishes all things without trying to. It flows to low places loathed by all men. Therefore, it is like the T ao. Live in accor dance with the natur e of things. In dwelling, be close to the land. In meditation, go deep in the heart. In dealing with others, be gentle and kind. Stand by your wor d.
Govern with equity . Be timely in choosing the right moment. One who lives in accor dance with natur e
does not go against the way of things. He moves in harmony with the pr esent moment,
always knowing the truth of just what to do. OceanofPDF .comLiving in the Flow
The Tao and water are synonymous according to the teachings of Lao-tzu. You are water; water is you. Think about the first nine months of your life
after conception: Y ou lived in, and were nourished by , amniotic fluid, which
is truly uncondi tional love flowing into you . . . flowing as you. You are
now 75 percent water (and your brain is 85 percent), and the rest is simply
muscled water . Think about the mysterious magical nature of this liquid energy that we
take for granted. Try to squeeze it, and it eludes us; relax  our hands into it,
and we experience it readily . If it stays stationary , it will become stagnant; if
it is allowed to flow, it will stay pure. It does not seek the high spots to be
above it all, but settles for the lowest places. It gathers into rivers, lakes,
and streams; courses to the sea; and then evaporates to fall again as rain. It
maps out nothing and it plays no favorites: It doesn’ t intend to provide
sustenance to the animals and plants. It has no plans to irrigate the fields; to
slake our thirst; or to provide the opportunity to swim, sail, ski, and scuba
dive. These are some of the benefits that come naturally from water simply
doing what it does and being what it is. The Tao asks you to clearly see the parallels between you and this
naturally flowing substance that allows life to sustain itself. Live as water
lives, since you are water . Become as contented as is the fluid that animates
and supports you. Let your thoughts and behaviors move smoothly in
accordance with the nature of all things. It is natural for you to be gentle, to
allow others to be free to go where they’re inclined to go, and to be as they
need to be witho ut interference from you. It is natural to trust in the eternal
flow, be true to your inner inclinations, and stick to your word. It is natural
to treat everyon e as an equal. All of these lessons can be derived by
observing how water , which sustains all life, behaves. It simply moves, and
the bene fits it provides occur from it being what it is, in harm ony with the
present moment and knowing the truth of precisely how to behave. What follows is what Lao-tzu might say to you, based upon his writing of
the 8th verse of the T ao Te Ching:When you’r e free to flow as water , you’r e free to communicate
naturally—information is exchanged, and knowledge advances in a
way that benefits everyone. Be careful not to assign yourself a place of importance above anyone else. Be recep tive to everyone, partic ularly those who may not routine ly receive
respect, such as the uneducated, homeless, or troubled members of our
society . Go to the “low places loathed by all men,” and have an open mind
when you’re there. Look for the Tao in everyone you encounter;  and make a
special effort to have acceptance, gentleness, and kindness course through
you to others. By not being irritating, you’ll be received with respect. By making every
effort to avoid controlling the lives of others, you’ll be in peaceful harmony
with the natural order of the T ao. This is the way you nourish others without
trying. Be like water—which creates opportunities for swimming, fishing,
surfing, drinkin g, wading, sprinkling, floating, and an endless list of
benefits—by not trying to do anything other than simply flow . Let your thoughts float fr eely. Forget about fighting life or trying to be something else; rather , allow
yourself to be like the material  compound that comprises every aspect of
your physical being. In The Hidden Messages in Water, Masaru Emoto
explains that we are water , and water wants to be free. The author has
thoroughly explo red the ways in which this compound reacts, noting that by
respecting and loving it, we can 8th Verse literally change its crystallization
process. If kept in a container with the words love, thank you, or you’r e
beautiful imprinted on it, water becomes beautiful radiant crystals. Y et if the
words on the container are you fool, Satan,  or I will kill you, the crystals
break apart, are distorted, and seem confused. The implications of Emoto’ s work are stupendous. Since consciousness is
located within us and we’re essentially water , then if we’re out of balance in
our intentions, it’s within the realm of possibility that our intentions can
impact the entire planet (and beyond) in a destru ctive way. As our creator ,
the eternal Tao, might put it, “Water of life am I, poured forth for thirsty
men.”
Do the T ao NowDrink water silently today , while reminding yourself with each sip to
nourish others in the same life-flourishing way that streams give to the
animals and rain delivers to the plants. Note how many places water is there
for you—serving you by flowing naturally . Say a prayer of gratitu de for this
life-sustaining, always-flowing substance. OceanofPDF .com9th Verse
To keep on filling
is not as good as stopping. Overfilled, the cupped hands drip,
better to stop pouring. Sharpen a blade too much
and its edge will soon be lost. Fill your house with jade and gold
and it brings insecurity . Puff yourself with honor and pride
and no one can save you fr om a fall. Retir e when the work is done;
this is the way of heaven. OceanofPDF .comLiving Humility
As the eternal Tao is in a contin uous state of creating, it knows precisely
when enough is enough. Deep within ourselves, we sense that this
organizing principle of uncond itional supply knows when to stop, so we
don’t need to question the quantities that the Tao brings forth. The creative
Source is beautifully balanced in the principle of humility elucid ated in this
9th verse of the T ao Te Ching. The Tao has the capability to generate everything in amounts that would
stupefy an observer , yet its gentle humility seems to know when there are
enough trees, flowers, bees, hippos, and every other living thing. Excess is
eschewed by the Tao. It doesn’ t need to show off its unlimited capacity for
creating—it knows exactly when to stop. This verse invites us to be in
spiritual rapport with this characteristic of the T ao. Cramming life with possessions, pleasures, pride, and activities when
we’ve obviously  reached a point where more is less indicat es being in
harmony with ego, not the Tao! Living humility knows when to just stop,
let go, and enjoy the fruits of our labor . This verse clearly analogizes that
the pursuit of more status, more money , more power , more approval, more
stuff, is as foolish as honing a carving knife after it has reached its zenith of
sharpness. Obviously , to conti nue would just create dullness, and it is
obvious that a keen edge represents perfection. Lao-tzu advises us to be careful about amassing great wealth and storing it
away . This practice contributes to a life spent keeping our fortune safe and
insured, while at the same time always feeling the need to pursu e more. He
counsels us to be satisfied at a level that fosters living with humility . If
wealth and fame are desired, we must know when to retire from the
treadmill and be like the Tao. This is the way of heaven, as opposed to the
world that we live in, which is addicted to more. We can heighten our awareness  that advertising is primarily designed to
sell products and services by convincing us that we need something in order
to be happy . Analysts might tell us that the economy is failing if it isn’t
continuously growing, but we can realize that excessive growth, like cancer ,
will ultimately destroy itself. We can witness the results of overproductionin the gridlock on most highways: It now takes longer to go from one side
of Lond on to the other than it did before the invention of the automobile! We also see this principle at work whenever we shop. I call it “choice
overload”—pain pills for backaches, menstrual cram ps, headaches, joint
pains, in the morning or at night, in a capsule or liquid or powder? And this
is true whether we’re purchasing toilet paper , orange juice, or anything else. I believe that Lao-tzu sends the following modern advice from his ancient
perspective:
Come to grips with the radical
concept of “enough is enough”! Make this comm itment even though you live in a world addicted to the
idea that one can never have enough of anything. To paraphrase Lao-tzu, do
your work and then step back. Practice humility rather than ostentation and
uncontrolled consumption. The obesity crisis in the Western world,
particularly in America, is a direct result of not understanding (and living)
the simple wisdom of the 9th verse of the Tao Te Ching. Eat, but stop when
you’re full—to continue stuffing food into a satiated body is to be trapped
in believ ing that more of someth ing is the cause of your happiness. And this
is true of overly filling yourself with any artifici al symbol of success. Think
instead of the infinite wisdom of the Tao, which says, “To keep on filling is
not as good as stopping.” Enough is not only enough, it is in alignment with
the perfection of the eternal T ao. Seek the joy in your activities rather
than focusing on ego’ s agenda. Ego wants you to gather more and more rewards for your actions. If
you’re in a state of loving appreciation in each of your present moments,
you’re letting go of the absurd idea that you’re here to accumulate rewards
and merit badge s for your efforts. Seek the pleasur e in what you’r e doing,
rather than in how it might ultimately benefit you. Begin to trust in that
infinite wisdom that birthed you into this material world. After all, it knew
the exact timing of your arriva l here. It didn’ t say, “If nine months  will
create such a beautiful baby , I’ll extend the gestation period to five years. Now we’ll have an even more perfect creation!” Nope, the Tao says thatnine months is perfect—that’ s what you get, and you don’t need any more
time. The next time you’re mired in a desire for more, stop and think of the Tao. This creation principle fully grasps the idea that when the work is done,
then for God’ s sake, it’s time to stop! As Lao-tzu advises, “This is the way
of heaven.” Why ever choose to be in conflict with that? Do the T ao Now
At your next meal, practice portion control by asking yourself after
several bites if you’re still famished. If not, just stop and wait. If no hunger
appears, call it complete. At this one meal, you’ll have practiced the last
sentence of the 9th verse of the Tao Te Ching: “Retire when the [eating] is
done; this is the way of heaven.”
OceanofPDF .com10th Verse
Carrying body and soul
and embracing the one,
can you avoid separation? Can you let your body become
as supple as a newborn child’ s? In the opening and shutting of heaven’ s gate,
can you play the feminine part? Can you love your people
and govern your domain
without self-importance? Giving birth and nourishing;
having, yet not possessing;
working, yet not taking cr edit;
leading without contr olling or dominating. One who heeds this power
brings the T ao to this very earth. This is the primal virtue. OceanofPDF .comLiving Oneness
This verse of the Tao Te Ching examines the paradoxical nature of life on
Earth. Lao-tzu encourages the attainment of comfort with the seemingly
incompatible opposites of body and soul, which form the basis of our daily
life. W e are connected to the power of the eternal Tao, while simultaneously
being in a mortal physique. As we take on this seemingly ambiguous
stance, we begin to see the world revealed as flawless. Everything that
seems to be absolute is an opportunity to recognize its paradoxical reality . This teaching takes the form of a series of questions: Can an adult body
with all of the conditions inher ent in the aging process—such as stiffness,
soreness, limitat ions caused by aching joints, and so on—be as supple as a
newborn’ s? Is it possible to be someone who works and strugg les and still
be the feminine spirit, birthing  creation? Can one succeed in these and
similar ways and still be free of feelings of self-importance? Is it possible to
stay true to the Tao without allowing ego to dominate, yet successfully
function in an ego-dominated world? This 10th verse promotes a way of living that is guided by the power of
“embracing the one” when the illusion of duality appears more powerful. Read Hafiz’ s writing on this subject thousands of years after the Tao Te
Ching was written:
Only
 
That Illumined
One
 
Who keeps
Seducing the formless into form
 
Had the charm to win my
Heart. Only a Perfect One
 
Who is always
Laughing at the wor d
Two
 
Can make you know
 
Of
 
Love. Our origin cannot be split, yet we’re in a world that all too often  seems to
reject the perfect oneness that is the Tao. We can personally live the Tao by
suspending our belief in oppos ites and reactivating our awareness of its
unity—that is, we can surrender ego and be in this world, without being of
it. This is my interpretation of Lao-tzu’ s advice from his 2,500-year -old
perspective:
Embrace oneness by seeing yourself in everyone you encounter . Rather than having judgmental thoughts about those whom you regard as
separate or different, view others as an extension of yourself. This will
diminish self-importance and unite you with what Lao-tzu calls “the primal
virtue.” Letting go of ego-dominated thoughts lets you sense the oneness
that you share with others; thus, you give yourself the opportunity to feel a
part of the all-embracing T ao. Practice inner awareness whenever you feel yourself about to criticize
anyone or any group. News reports designed to encourage your sense of
separateness or superiority in relation to others can be a perfect time to do
this: Find yourself as one of them. In situatio ns where you’re expected tohate an assumed enemy , stop yourself from these judgments and walk an
imaginary mile (or two) in their shoes. Do so with all forms of life, even the
plant world. See yourself in everyone and all creations, noting the Tao in
this simple observation: We are the world. Take pleasur e from what you possess without being attached to these
things. Let go of your identification with your stuff and with your
accomplishments. Try instead to enjoy what you do and all that flows into
your life simply for the pleasure of doing and observing the flow itself. You
literally own nothing and no one: All that is comp osed will decompose; all
that is yours will leave and beco me someone else’s. So step back a bit and
allow yourself to be an observer of this world of form. Becoming a
detached witness will put you into a state of bliss, while loosening your
tight grip on all of your possessions. It is in this releasing process that you’ll
gain the freedom to live out what the T ao is always teaching by example. Do the T ao Now
Today , practice seeing oneness where you’ve previously seen “twoness”
(separation). Feel the invisible energy that beats your heart, and then notice
it beatin g the heart of every living creature all at once. Now feel the
invisible energy that allows you to think, and sense it doing the same for
every being currently alive. Contemplate these words from the Gospel of Thomas: “His disciples said
to him, ‘When will the Kingdo m come?’ Jesus said, ‘It will not come by
looking outward . It will not say “Behold, this side” or “Behold, that one.”
Rather , the Kingdom of the Father is spread out upon the earth, and men do
not see it.’” Today , know that practicing oneness thinking will help you see
that Kingdom. OceanofPDF .com11th Verse
Thirty spokes conver ge upon a single hub;
it is on the hole in the center that
the use of the cart hinges. Shape clay into a vessel;
it is the space within that makes it useful. Carve fine doors and windows,
but the r oom is useful in its emptiness. The usefulness of what is
depends on what is not. OceanofPDF .comLiving from the Void
In this thought-provoking 11th verse of the Tao Te Ching, Lao-tzu cites
the value of an emptiness that often goes unnoticed. He explains this idea
with images of the hole in the center of a hub, the space within a clay
vessel, and the interior area of a room, concluding that “the usefulness of
what is depends on what is not.” In other words, separated parts lack the
usefulness that the center contributes. This passage invites us to live from
the invisible void that’s at the core of our being; that is, to change how we
think about it. Consider the paradoxical term nonbeing as you ponder your own
beingness. You’re comprised of bones, organs, and rivers of fluids that are
encapsulated by a huge sheet of skin molded to hold you together . There’ s
definitely a distinctive quality of beingness that is “you” in this arrangement
of bodily parts—yet if it were possible to disassemble you and lay all of
your still-functioning physical components on a blanket, there would be no
you. Although all of the parts would be there, their usefulness depends on a
nonbeingness, or in Lao-tzu’ s words, “what is not.”
Imagine lining up the walls of the room you’re presently in, with all of the
elements present: Without the space of the center , it’s no longer a room,
even though everything else is the same. A clay pot is not a pot without the
emptiness that the clay encapsulates. A house is not a house if there is no
inner space for the exterior to enclose. A composer once told me that the silence from which each note emer ges
is more important than the note itself. He said that it’s the empty space
between the notes that literally allows the music to be music—if there’ s no
void, there’ s only continuous sound. You can apply this subtle  awareness to
everything that you experience in your daily life. Ask yourself what makes
a tree, a tree. The bark? The branches? The roots? The leaves? All of these
things are what is. And all of them  do not constitute a tree. What’ s needed
to have a tree is what is not— an impe rceptible, invisible life force that
eludes your five senses. You can cut and carve and search the cells of a tree
endlessly and you’ll never capture it.In the first line of this verse, that hole in the center that’s necessary for the
movement of the wheel can be likened to the void that’s vital for you to
move through in your life. You have an inner state of nonbeing at your
center , so take note of what is visible (your body) as well as the invisible
essence that your existence depends upon . . the T ao part of you. The following is what I hear Lao-tzu saying to you regarding this concept
of living in the void in today’ s world:
Your imper ceptible center is your vital essence. Take the time to shift your attention to the so-called nothingness that is
your essence. What does it beckon you toward? The space emanates from
the invisibleness that’s responsible for all of creation, and the thoughts that
emer ge from your inner self are pure love and kindness. Your inner nonbeingness isn’t a separate part of you, so seek that
mysterious center and explore it. Perhaps think of it as a space contained by
your physical self, from which all of your thoughts and perceptions flow
into the world. Rather than trying to have positive, loving notions, simply
be sensitive to the essence of your beingness. The way of the T ao is to allow
rather than to try. Thus, allow that essential cente r of pure love to activate
your unique usefulness. Allow thoughts that emer ge to enter your physical
self and then leave. Allow and let go, just like your breathing. And vow to
spend some time each day just being attentive to the awesome power of
your imperceptible vital essence. Practice the power of silence every day . There are many individual ways  of doing this. For example, meditation is
a wonderful tool to help you feel the bliss that accompanies your
connection to your inner void, that place where you experience  the way of
the Tao. Vow to be more aware of the “placeless place” within you, where
all of your thoughts flow outward. Find your way to enter the space within
you that is clean, pure, and in harmony with love. The difference between saints and the rest of us isn’t that they have
loving, pure beliefs and we don’t; rather , they function solely from their
essence, where the way of the Tao flows invisibly through their physical
being. This is the primary purpose of learning to meditate, or to be in thesilence, inviting  your essence to reveal itself and allowing you to live in the
void. Do the T ao Now
Spend at least 15 minutes today  living in the void that is you. Ignore your
body and your surroundings; let go of your material identifications such as
your name, age, ethnicity , job title, and so on; and just be in that space
between—that void which is absolutely crucial to your very existence. Look
out at your world from “what is not” and appreciate that your very
usefulness as a material being is comple tely dependent upon this void. Work today on befriending this “what is not” part of you. OceanofPDF .com12th Verse
The five colors blind the eye. The five tones deafen the ear . The five flavors dull the taste. The chase and the hunt craze people’ s minds. Wasting ener gy to obtain rar e objects
only impedes one’ s growth. The master observes the world
but trusts his inner vision. He allows things to come and go. He pr efers what is within to what is without. OceanofPDF .comLiving with
Inner Conviction
In this passage of the Tao Te Ching, Lao-tzu reminds us that far too much
attention is given to the pleasures and experiences of the senses at the
expense of our inner vision. Focusing exclusively on sensory data creates a
world of appearances, which are ultimately illusions. Since everything
comes and goes, the nature of the material world is obviously restricted to
transitory status. When our eyes see only the colors before them, they’r e
destined to become blind to what lies beyond the world of appe arances. We
cannot know the creator if we’re focused exclusively on what’ s been
created. In the same way, we lose our own creativity when we’re unaware
of what’ s behind all acts of creation. Sight, scent, sound, touch, and taste are the domains of the senses. If
you’re locked into a belief that the pursuit of sensory satisfaction is the
focus of life, you’ll be consumed by what Lao-tzu calls “the chase.” This
quest for adoration, money , and power is a waste of energy because there’ s
never enough, so striving for more defines your daily regimen. You can’t
arrive at a place of peace and inner satisfaction when your entire existence
is motivated by not having enough. In fact, Lao-tzu states that the relentless
chase is a formula for craziness. The person who lives according  to the way of the Tao is referred to as a
sage or a master , an enlightened being observing the world but not
identifying exclusively with what’ s visible; being in the world, while
simultaneously aware of not being of this world. The master goes within,
where inner convictions replace  the chase. In silence, sustenanc e is enjoyed
beyond the dictates of the palate. From an inner perspective, nothing more
is neede d. Aware of his or her infinite nature, the sage has the realization
that this is a temporary world of physical appearances, which includes the
body that he or she arrived in and will leave in. The master sees the folly of
appearances and avoids the seductive lure of acquisitions and fame. I believe that our ancient friend and teacher Lao-tzu wanted to convey
these simple truths when he dictated the 12th verse of the T ao Te Ching:Extend your perspective beyond the sensory level. Your inner conv iction knows that a rose is more than a flower , as it offers
a pleasant fragrance and velvety petals. Use that knowing to perceive the
creative, invisib le force that brings an intricate blooming miracle from
nowher e to now here. Experience the essence of the creator who allowed
this blossoming masterpiece to emer ge from a tiny seed. Note that the seed
arrived from what we can only refer to as the world of formless nothingness
or spirit. See that spirit animating the colors, scents, and textures; and look
at all of life from  a transcendent perspective. You’ll be less inclined to join
the chase and more inclined to live from the inner conviction that your true
essence is not of this world. Discontinue pr essuring yourself to perpetually accumulate more. Let others be consumed with the chase if they choose to, while you learn
to relax. Rather than focusing outward, turn inward. Cultivate awe and
appreciation as inner touchston es, rather than an outer determination for
more adoration and accumulation. When you see a beautiful sight,  hear an
enchanting sound, or taste a mouthwatering delicacy , allow yourself to
think of the miracle within these sensory pleasures. Be like the master who
“prefers what is within to what  is without.” Allow things to come and go
without 12th Verse any urgency to become attached to this ephe meral world
of comings and goings. Do the T ao Now
Plant a seed and cultivate it, observing its inner nature throughout its
lifetime. Journal what’ s within the bud, and gaze in awe at what’ s in that
seed that will one day create a flower . Then extend the same awe to yourself
and the seed that had you contained inside  as well. Use this as a reminder of
your invisible inner self, which is the T ao at work. OceanofPDF .com13th Verse
Favor and disgrace seem alarming. High status gr eatly afflicts your person. Why ar e favor and disgrace alarming? Seeking favor is degrading:
alarming when it is gotten,
alarming when it is lost. Why does high status gr eatly afflict your person? The r eason we have a lot of tr ouble
is that we have selves. If we had no selves,
what tr ouble would we have? Man’ s true self is eternal,
yet he thinks, I am this body and will soon die. If we have no body , what calamities can we have? One who sees himself as everything
is fit to be guar dian of the world. One who loves himself as everyone
is fit to be teacher of the world. OceanofPDF .comLiving with an
Independent Mind
The essential message of this 13th verse of the Tao Te Ching seems to be
that it’s crucial to remain independent of both the positive and negative
opinions of other people. Regar dless of whether they love or despise us, if
we make their assessments more important than our own, we’ll be greatly
afflicted. Seeking the favor of others isn’t the way of the Tao. Pursuing status stops
the natural flow of Divine energy to your independent mind. You have  a
basic nature that is uniquely yours—learn to trust that Tao nature and be
free of other people’ s opinion s. Allow yourself to be guided by your
essential beingness, the “natural you” that nourishes your independent
mind. By contra st, chasing after favored status or lofty titles to display self-
importance are examples of living from a mind that depends on external
signals rather than the natural inner voice. The Tao doesn’ t force or interfe re with things; it lets them work in their
own way to produce results naturally . Whatever approval is supposed to
come your way will do so in perfect alignment. Whatever disfavor shows
up is also a part of this perfect alignment. Lao-tzu wryly points out that
pursuing favor is alarming, regardless of the outcome. If you gain approval,
you’ll become a slave to outside messages of praise—someone else’s
opinion will be directing your life. If you gain disfavor , you’ll push even
harder to change  their minds, and you’ll still be directed by forces outside
of yours elf. Both outcomes result in the dependent mind dominating, as
opposed to the way of the T ao, in which the independent mind flows freely . This 13th verse insists that ego and the need for impor tance are
troublemakers that are energized by your in-the-world self. The way of the
Tao is to be aware of your eternal nature and step outside of your self or
body . No ego means no troubl e; big ego equals big trouble. The Tao Te
Ching rhetorically inquires, “If we have no body , what calamities can we
have?” If you ask yourself this question, you’ll discover a Divine, invisible
soul that’s independent of the opinions of all the afflicted seekerspopulating the world. In the spirit of the Tao, your true nature will replace
the pursuit of external favor with the awareness that what others think of
you is really none of your business! Practice the following principles in Lao-tzu’ s message and gain
immeasurable inner peace. You’ll be in balance with the natural law of the
universe, living with an independent mind in the spirit of the T ao:
Practice trusting your own inner natur e.
Every passionat e thought that you have regarding how you want to
conduct your life is evidence that you’re in harmony with your own unique
nature—your fervent belief is all you need. If you’re temp ted to feel
insecure becaus e others disagree with you, recall that Lao-tzu counseled
that “seeking favor is degrading ” and will lead you out of touch with your
true self. Give yourself permission to remember that you’re not only your body , and
that others’ opinions about what you should or shouldn’ t be doing probably
aren’ t taking into account your true, eternal being. Those other  people are
also not only their bodies, so seeki ng their approval double s the illusion that
the physical is all we are. Your worldly self isn’t your true identity , so trust your eternal self to
communicate with you. It will do so through your inner nature, where
you’ll honor it through an independent mind. Respect your vision and trust
your natural, passionate thoughts that are aligned with the loving essence of
the T ao. Practice being the person Lao-tzu describes in this 13th verse. Affirm the following: I am a guardian of the world and I am fit to be the
teacher of the world. Why? Because you recognize your connection to
everyone and everything throu gh an independent mind whose Source is
love. By living from your eternal self, you’ll become a mystical teacher and
guardian. The approval that your worldly self sought will be felt as what it
was—the dependent mind’ s struggle to engage life as if it depended on
external approval. Do the T ao NowAsk yourself right now, What’ s my own natur e if I have no outside forces
telling me who or what I should be? Then work at living one day in
complete harm ony with your own nature, ignoring pressures to be
otherwise. If your inner nature  is one of peace, love, and harmony as a
musical genius, for instance, then act on just that today . OceanofPDF .com14th Verse
That which cannot be seen is called invisible. That which cannot be hear d is called inaudible. That which cannot be held is called intangible. These thr ee cannot be defined;
therefore, they ar e mer ged as one. Each of these thr ee is subtle for description. By intuition you can see it,
hear it,
and feel it. Then the unseen,
unhear d,
and untouched
are present as one. Its rising brings no dawn,
its setting no darkness;
it goes on and on, unnameable,
returning into nothingness. Appr oach it and ther e is no beginning;
follow it and ther e is no end. You cannot know it, but you can be it,
at ease in your own life. Discovering how things have always been
brings one into harmony with the W ay. OceanofPDF .comLiving Beyond Form
Try to imagine the idea of forever: that which has never changed, that
which has no beginning or end. It cannot be seen, heard, or touched . . . but
you know it is and always has been. Think of that which even now, in this
very moment as you read these words, is the very understanding that’s
within you—th at essence that permeates you and everything else, yet
always eludes your grasp. This primordial principle has ruled—and still rules—all beings;  all that is
or has ever been  is a result of its unfolding. Lao-tzu insists that you become
aware of this amorphous precept by not relying upon your senses to
experience this oneness. In the opening of this verse, you’re urged to see
without eyes, hear without ears, and hold without touching; these three
ways of living beyond form need to be a part of your awareness. These
shapeless realms merge into the one world of spirit (the Tao), which  creates
and rules all life. You’re being encouraged to live with a total awareness of
this all-encompassing principle. Some scholars have singled out this 14th verse of the Tao Te Ching as the
most significant of all its 81 offerings because it stresses the significance of
the single principle that’s the underpinning of all existence. Tapping into
this invisible, untouchable, immeasurable force will enable you to gain the
harmony that comes with being  connected to the oneness, and harmony is
your ultimate objective in deciding to live an “in-Spirited” life. You want to
learn to abandon your ego—which identifies with the world of things,
possessions, and achievements—and reenter the placeless place from which
you and all others originated. By doing so you regain the mystical, almost
magical powers of your eternal Source of being. Here, you live beyond the
world of form. When you live exclusively “in-form,” you concentrate on accumulating
“in-form-ation.” This 14th verse of the Tao calls for you to immerse
yourself in inspiration rather than information, to become at one with that
which has always been. And as this verse of the Tao concludes so
insightfully , “Discovering how things have always been brings one into
harmony with the W ay.”The Way has no conflict in it. How could it? There is only the oneness
that is a blend of the invisible, inaudible, and intangible. Imagine a world
where conflict is impossible, where Lao-tzu says that there is no darkness or
light. The nameless Source that has alwa ys been  gives only the peace and
harmony you desire, so recognize this infinite oneness and keep it in your
awareness. You’ll know that the Way is simply the Way when you stop
questioning why things have been as they have! Free of the fears that attend
sole identificatio n with this world of form, you can embrace your infinite
nature. That is, you can love your foreverness, rather than dread that life
ends with the death of your body . You, your body , and all of life are the
result of the unwinding of this eternity . Here’ s what Lao-tzu is relating in this 14th verse of the Tao Te Ching
from his 2,500-year -old perspective:
Use the technique of walking meditation to obtain knowledge of the
absolute. Stay in a persistent state of awareness of the eternal principle that
animates all of life. By seeing  the unfolding of God in everyone you
encounter—and in all of your identification with your ego-based world—
you’ll come to be more like Him, and less like that which has tarnished
your link to Him. This is the alignment that will bring you back into balance
and restore the harmony that is your true egoless nature. Impr ove your vision by looking beyond what your eyes see. Whatever you gaze upon, ask yourself, What is the true essence of what
my eyes reveal to me? Wonder about that magical some thing that awakens a
tree in the spring time and places blossoms where frozen limbs existed only
a few weeks before. Inquire, What is the energy behind the creation of that
mosquito—or behind my every thought, for that matter? Do the same thing
with everything you hear as well. Those sounds emer ge from, and return to,
a silent world—improve your hearing by listening for the “quiet sounds.”
Awe and gratitude will grow when you embrace this forever principle. But
even greater than this, you’ll awaken to new possibilities that include your
own Divine magnificence. Your mind will free itself from a false
identification with the transitory world, and you’ll see the eternal in all
things. Yes, Lao-tzu tells you, you’ll transform your life by being in-Spirit.It is here that you will recognize what Rumi poetically offered some 1,500
years after Lao-tzu’ s powerful words:
Every tr ee and plant in the meadow seemed to be dancing, those which
average eyes would see as fixed and still. I urge you to see the dance of “how things have always been” in the
unseen, unheard, and untouched present. Do the T ao Now
Take note of as much invisible ness as you can when gazing at a tree, a
distant star, a mountain, a cloud, or anything else in the natural world. Embrace the principle that allows it to be, and then turn it inward and do the
same for your own physical existence. It is the principle that expands your
lungs, beats your heart, and grows your fingernails—live in this principle
for ten minutes  today and take note of how you feel connected to your
Source of Being. OceanofPDF .com15th Verse
The ancient masters wer e profound and subtle. Their wisdom was unfathomable. There is no way to describe it. One can only describe them vaguely by their appearance. Watchful, like men cr ossing a winter str eam. Alert, like men awar e of danger . Simple as uncarved wood. Hollow like caves. Yielding, like ice about to melt. Amorphous, like muddy water . But the muddiest water clears
as it is stilled. And out of that stillness
life arises. He who keeps the T ao does not want to be full. But pr ecisely because he is never full,
he can r emain like a hidden spr out
and does not rush to early ripening. OceanofPDF .comLiving an
Unhurried Life
This 15th verse speaks of ancient masters who enjoyed an indescribably
profound level of cooperation with their world. Lao-tzu uses similes to
dramatize the flexible and peaceful lives of these sages: Imagine crossing
an icy winter stream that might crack at any moment, remaining cautious
and watchful while at the same time alert to imminent danger. These
descriptors paint a picture  of those who live unhurriedly but are also in a
profoundly aware state. Consider the two ways of being presented in this verse of the Tao Te
Ching: first to meld into, and therefore become at one with, your immediate
surroundings; and to then simultaneously stay so relaxed that your stillness
allows all things around you to settle, resulting in a deep clarity . Keep alert
and subtly awar e, yet at the same time stay still within—not  rushing or
demanding, but totally in charge of your inner world. This passage of the
Tao reminds me of these words  of the Bible: “Be still, and know that I am
God” (Ps. 46:10). The place of your origination is stillness, from which all of creation
comes. Stay in a creative, simple state, which Lao-tzu describes as
“uncarved wood ,” symbolizing  beginner ’s mind and unlimited potential. Have a mind that’s willing to flow with life and be shaped by the etern al
forces of the Tao. See yourself as all of these things mentioned in this 15th
verse of the Tao: watchful, yet relaxed and peaceful; alert, yet unhurried and
confident; yielding, yet willing to be still and wait for the waters to become
clear . This verse reminds you that through nature, everything ultimately
becomes clear . Your purpose is to stay in harmony with nature like the
sprout hidden beneath the surface of the ground, waiting unhurriedly to
emer ge and fulfill its destiny . It cannot be rushed, nor can anything in
nature. Creation takes place on its own timetable. The metaphor is clear
here for you as well: You are unfolding in Divine order. All that you require
will be provided in an unhurried fashion. Let go of your demands and trustin the perfect unfolding of the Tao. Be in a state of watchful gratitude and
align with the W ay. In attem pting to access the mind and intentions of Lao-tzu through
meditation and research on the Tao Te Ching, here’ s what I believe he
would say to us today:
Stop chasing your dr eams. Allow them to come to you in perfect order with unquestioned timing. Slow down your frantic pace and practice being hollow like the cave and
open to all possibilities like the uncarved wood. Make stillness a regular
part of your daily practice. Imagine all that you’d like to experience in life
and then let go. Trust the Tao to work in Divine perfection, as it does with
everything on the planet. You don’t really need to rush or force anything. Be an observer and receiver rather than the pushy director of your life. It is
through this unhurried unfolding that you master your existence in the way
of the T ao. Get in the flow of life and allow yourself to proceed gently down its
stream. Give up struggling and start trusting in the wisdom of the Tao. What is
yours will come to you when you aren’ t trying to push the river. You’ve
probably been encouraged to actively direct and go after your desires all of
your life . . . now it’s time to trust in the eternal wisdom that flows through
you. The Way of Life Accor ding to Lao Tzu, translated by Witter Bynner in
1944, poetically sums up the 15th verse of the T ao in this way:
How can a man’ s life keep its course
If he will not let it flow? Those who flow as life flows know
They need no other for ce:
They feel no wear , they feel no tear ,
They need no mending, no r epair . Great advice for living an unhurried life.Do the T ao Now
Set this book down right now. Take ten minutes to sit quietly while
contemplating all that you have and all that is flowing into your life on a
Divinely orches trated timetable. Be at peace and give thanks for what is
allowing your life to unfold so perfe ctly. Let go of all other hurried
thoughts. OceanofPDF .com16th Verse
Become totally empty . Let your heart be at peace. Amidst the rush of worldly comings and goings,
observe how endings become beginnings. Things flourish, each by each,
only to r eturn to the Sour ce . . . to what is and what is to be. To return to the r oot is to find peace. To find peace is to fulfill one’ s destiny . To fulfill one’ s destiny is to be constant. To know the constant is called insight. Not knowing this cycle
leads to eternal disaster . Knowing the constant gives perspective. This perspective is impartial. Impartiality is the highest nobility;
the highest nobility is Divine. Being Divine, you will be at one with the T ao. Being at one with the T ao is eternal. This way is everlasting,
not endanger ed by physical death.OceanofPDF .comLiving with
Constancy
The 16th verse of the Tao Te Ching describes the value of being
supremely conscious of the constant cycle of all. Rather than viewing
change as a disruptive, unwante d occurrence, you can choose to view the
variances in your world as valuable influences in the cycle of a Tao-
centered existence. When you see change as the only constant there really is, you start to
recognize it as an expression of ongoing life that’s a welcome clue to your
own purpose and meaning. In this way, you’re returned to the experience of
your Source and the peace of an impartial perspective. Begin this process
by alteri ng your ego-based thoughts and letting yourself feel the bliss of
being at one with the Tao. Then become an acute observer of how your
world really works, and allow yourself to be in harmony with the cyclical
nature of all living things. There’ s an immutable cycle of “no life, life, no life” that we’re part of. All
things come, and then they go. Life materializes in a variety of forms—it’ s
here, and then at some point it ends in what we call death. This coming and
going might seem to be a temporary condition, but it’s actually the ultimate
constant because it never ceases. Embrace this nature of cyclical change
and you’ll thrive. An ending may feel like a reason to mourn, whether it be the closing of a
phase in your life, the compl etion of a project, the termination  of a
relationship, or death itself. But Lao-tzu invites you to realiz e that after
things flourish, they “return to the Source . . . to what is and what is to be.”
The constancy of the cycles of life is an opportunity to return to your root,
where what is and what is to be are located. The ultimate place of peace and
enlightenment is in this continu ous return to the nameless,  placeless site of
your origination. Lao-tzu tells you that a sense of inner peace comes with returning to the
Source, where all cycles begin and end. This is the fulfillment of your ownpersonal destiny; that is, you’re here to know and be the Tao, the constant
beyond the comings and goings of life. You’ve been in many bodies
already , and you’re in a new one every day. You’ve been in and out of many
relationships, yet the eternal you survives despite transitions from
beginnings back into endings. You’re now being urged to know yourself as
a physical creation and as a piece of the everlasting T ao. The Tao that animates all existences, including your own, is totally
impartial. It plays no favorites: It brings winter regardless of whether you
want it or not. It sends those you love on to other people and then back,
irrespective of your desires to have it otherwise. All of life must return to it;
there are no exceptions or apologies. When you’re unaware of this steadying influence, you attach to one
element of one cycle in life, leading to what Lao-tzu calls “eternal disaster .”
When one person leaves you, it feels like the end of the world. When a
business venture  fails, you flunk out of school, or you have a painful illness
or injury, you feel depressed. If you get trapped in these emotio nal endings,
you’re not permitting them to also be a natural part of life, leading you to
feel disconnecte d from your Source. You become stuck in the “rush of
worldly comings and goings,” unable to remember the constancy where
“endings become beginnings.”
The reality is that beginnings are often disguised as painful endings. So
when you know that there’ s a constant beyond the present moment’ s
disappointment, you can sense that “this too shall pass”—it always has and
always will. When you change the way you look at things, the things you
look at change! This is what Lao-tzu seems to be telling you in this 16th chapter of the
Tao Te Ching:
Take time to be an impartial observer of life, particularly when an
ending is causing despair . Remind yoursel f that your Sour ce is at work within this event, and then
make a decision to connect to that Source with your thoughts. All endings
are part of the cyclical process; you’re merely returning to a life of
constancy , which Lao-tzu taught in this passage. You don’t have  to learn
anything new, change any behavior , or adopt any new strategies—just thinkabout the word return, and take comfort in the ever-constant Tao, which
brings peace to despair . The Tao never leaves or disappoint s, and it is
always impartial. Wherever you are in the emotional cycle, you’re not being
judged. Rather , you’re learning to be in all phases, free of judgment and
living with constancy . Write these words and post them in a conspicuous place in your living
envir onment: This too shall pass. This phrase will remind you that change is the only constant in life. Everything you notice is in a cycle of coming and going. Everything! There
are no exceptions. Know this and let your thoughts flow in the constancy of
change. This is the root, the Source of all cyclical happenings. It is perfect. It is Divine. It is something you can totally rely upon. It brings spring
flowers, it brings the aging process, it brings rebirth, it brings new
relationships—it is the Tao and it is constant. Return to it and experience
your eternal essence here and now, in the temporary container you call your
body and all of its dramas. This too shall pass . . . you can count on it! Do the T ao Now
Dedicate a day to consciously seeking situations to practice impartially
observing endin gs as beginnings, challenging yourself to find a specific
number by noon. Begin in the morning by being aware that the end of
asleep is the beginning of awake. Break your waking time into sections,
noticing without  judging the endings that make space for begin nings. Start
to consciously live with constancy by opening your mind to the fact that
change is the only certain thing. Remember to include all of your feelings in
its cycle—impartially observing sad, for instance, permits its natural ending
to transform to a beginning. Y ou’re doing the T ao! OceanofPDF .com17th Verse
With the gr eatest leader above them,
people bar ely know one exists. Next comes one whom they love and praise. Next comes one whom they fear . Next comes one whom they despise and defy . When a leader trusts no one,
no one trusts him. The gr eat leader speaks little. He never speaks car elessly . He works without self-inter est
and leaves no trace. When all is finished, the people say ,
“We did it ourselves.”
OceanofPDF .comLiving as an
Enlightened Leader
To reflect the lesson in this verse of the Tao Te Ching means  changing
how you see authority—which means viewing great or enlightened leaders
as those  who don’t actually lead anyone! Through the perspective of the
Tao, such individuals create an environment where everyone feels that they
have a personal responsibility to, and are a part of, the process. By adopting
this model of an enlightened leader , you’ll be more than likely to alter the
ways you criticize and admire captains of industry , government,  or religion,
as well as the way you guide others. The advice in this 17th verse is directed toward leaders of all kinds; in
fact, you can personalize it by substituting the words parent or teacher for
leader . Examine the ways you view your own tactics, and then make the
changes that are necessary in order to be someone who makes an
enlightening difference in the lives of others. First, you must  stay in the
background and become an astute observer of what’ s taking place; then ask
yourself how, without interferin g, you can create an environme nt that will
help everyone act responsibly . The Tao advises making yourself as invisible as possible if you truly wish
to be an effective leader . Thus, perhaps your best strategy would be to
actually leave the room and allow everyone else to act without feeling that
they need to impress you. Maybe you should offer a slight suggestion and
then an immediate departure. A knowing smile or gesture that conveys to
the group that you trust in its ability to figure things out might work best. Possibly what’ s needed is for you tell a quick story of how others have
resolved similar  issues. Or you could simply meditate and send positive
conflict-resolving ener gy to all the individuals present. Whatever your decision, you’ll be well aware of the need to create an
environment where everyone will be able to say, “We fixed it ourselves
without the need for any interference from anyone—we really don’t need a
supervisor .” This approach, of course, involves suspending your desire to be
seen as a strong authority figure.Truly inspiring leaders get results by their own example: They encourage
others to be responsible and do the right thing, but not by proclaiming and
bragging about their unimpeachable management. They create space for
others to be inspired and to achieve their own greatness. When the time
comes for recei ving accolades,  they dissolve in the backgrou nd, wanting
everyone else to feel that their accomplishments arose from their own
leadership qualities. The supreme Taoist leader always leaves people to
choose and pursue their own way of life, their own conception of the good. The view of a self-styled authoritarian is not the way enlightened leaders
see them selves; rather , they raise the energy of an environment through a
viewpoint that elevates lower inclinations. In this verse, the Tao offers three other ways of choosing to be a leader . One option is to make a difference in the lives of others, resolving conflicts
through love. By being an instrument of love and making an effort to praise
others, this leader stays in harmony  with the Tao. Those who are praised are
inclined to become self-loving and act in a cooperative rather than
competitive fashion. The drawb ack is that using the approval and affection
of a leader for motivation means turning control of one’s life over to that
leader . But if you see that the choice is between love or fear, the Tao always
sees love as superior . The ineffectiven ess of fear as a leadership style is obvious: If I can get
you to do as I desire by using that weapon, then you’ll only behave in these
ways as long as I have the power to threaten you. When I leave, my
influence over you departs as well. Studies have measured the effectiveness
of teachers who were conside red strict disciplinarians. Students in this
setting were well behaved when the 17th Verse feared individua l was in the
room, yet when he or she departed, the classroom turned chaotic. The opposite was true of instructors who viewed educati on as an
opportunity to praise and encourage students: Their presence or absence
from the room had almost no noticeable impact. This is a great thing to
keep in mind if you’re a mother or father . That is, do you want your
children to behave only when you’re around, or do you want them to have
the self-discipline to conduct themselves wisely whether you’re there or
not? I’ve alway s believed that parents are not for leaning upon , but rather
exist to make leaning unnecessary .The least effective means for managing others is to use tactic s that will
encourage them  to despise you, for the moment they leave your sight,
they’ll defy all that you say and stand for. Dictators almost alwa ys find this
out the hard way, when the people they’ve abused rise up to threaten them
in the same intolerable fashion in which they’ve been treated. Children who
despise a parent similarly tend to emulate the hateful tactics to which they
were subjected, or they detach themselves completely from that dictatorial
adult and spend years attempting to heal the scars from the terrible
treatment. The enlightened leader trusts those whom he or she is in a position to
govern. This view results in trust, as he or she who has faith in the people
will be trusted by them in turn. Consequently , they’ll be able to say, “We
did it ourselves.” So raise your children to be self-suf ficient, to make their
own decisions as soon as they’re  able, and to feel pride in the decisions they
do make . See yourself as an enlightened leader , and show the world a new
type of leadership. Children who grow up with such a view will be the next
generation of great leaders that Lao-tzu describes. Here’ s what I believe the esteemed master Lao-tzu is of fering you today:
Instead of believing that you know what’ s best for others, trust that
they know what’ s best for themselves. Allow other people to share their thoughts about the path they see for
themselves. Let your position be known, but also convey that you trust
them to make the right choice. Then step back and peacefully believe that
the way you look at this situati on will change. Offer praise when those in
your charge are making their own decisions, even when their behavior may
conflict with yours. Trust yourself to give the best response by not seeing
yourself as knowing what’ s right. Remember this phrase from the Tao Te
Ching: “When a leader trusts no one, no one trusts him.” The surest way to
gain the faith of those you gove rn or supervise is to allow them to make as
many decisions as possible. Take pride in r efusing to take cr edit for the achievements of others. If you look at others’ accomplishments as a reason for you to be rewarded,
promoted, or complimented, change your viewpoint. Let praise go to those
who are the beneficiaries of your leadership.Speak less frequently and suspend your self-interest—instead, allow
everyone in your care to speak for themselves. Change how you see their
performance from being a credit to your skill to the thrill they exhibit over
their accomplishment. Y ou’ll cease wanting credit, and alternatively feel the
happiness and pride that they’re experiencing. This is how Hafiz described it in his 14th-century poetry:
Even
After
All this time
The sun never says to the earth,
“You owe
Me.”
 
Look
What happens
With a love like that,
It lights the
Whole
Sky. Love those you’re entrusted to lead, just as the sun loves our planet. Simply be there to serve, never demanding anything in return. Do the T ao Now
Choose some situations with your children (or anyone you’ve been
designated to supervise) to become an active observer . Nod, smile, frown,
or gesture without saying a thing , where you previously would have readily
interfered. Notice how your active observing impacts those you’ve been
assigned to lead. OceanofPDF .com18th Verse
When the gr eatness of the T ao is pr esent,
action arises fr om one’ s own heart. When the gr eatness of the T ao is absent,
action comes fr om the rules
of “kindness and justice.”
 
If you need rules to be kind and just,
if you act virtuous,
this is a sur e sign that virtue is absent. Thus we see the gr eat hypocrisy . When kinship falls into discor d,
piety and rites of devotion arise. When the country falls into chaos,
official loyalists will appear;
patriotism is born. OceanofPDF .comLiving
Without Rules
Picture yourself in a world where rules and laws don’t exist, where
everyone lives peacefully and harmoniously . There’ s no anarchy , thievery ,
hatred, or war; people simply live, work, love, and play without needing to
be gover ned. Can you imagine a planet where the need for codes of conduct
and edicts to govern the populace are simply unnecessary? This is the sort
of idealistic mental  meandering that led Lao-tzu to create this 18th verse of
the Tao Te Ching, in which he’s clearly stating that you don’t need rules to
be kind and just. I’m sugg esting that when you change the way you look at the underlying
reason for regula tion, the organizations controlling society , politics,  and the
criminal-justice system will eventually change. (Need I add “for the
better”?) When you alter your viewpoint to a Tao-oriented one, you cease to
see your domin ant reason for being and doing as being dicta ted by your
nation, city, school, religion, or even your condominium association! Laws
or rules are seen by many as solely responsible for effectiv e kindness,
justice, and love—but you can choose to live from your heart, viewing
these virtues as individual responsibilities that you adhere to without a
statute or convention telling you to. This is what I mean by living without
rules: You can choose to see yourself in harmony with the regulations and
laws of your business, government, family , and religion rather than because
of them. I promise you that when you adjust rule-based thinking to a heart-
based attitude, your life will change! In the Tao orient ation, unlimited  joy, kindness, abundance, and well-being
flow through all; seeing life in this way makes rules irrelevant. You can act
in accor dance with this munificence and beneficence, which are the essence
of the Tao. Make love the bedrock of your family ’s motivation to be loving,
rather than just feeling obligated to be kind to others. This doesn’ t mean
there isn’t certain etiquette or behavior to follow—it means that the reason
to do so is so that love and kindness flow through all individuals. And if
there is any “crime,” it’s the stopping or hindering of that energy of the Tao.You and your children can learn to change the way you look at edicts and
laws. When harm ony is lost, a rule may seem to be helpful, but make sure
everyone in the family realizes  that you’re inviting them to learn to live
without it! The existence of codes of conduct are proof that we aren’ t
allowing the Tao to flow freely  through our lives. Learning that it is each
individual’ s personal responsibility to live without governing will
ultimately demo nstrate that when you change your thoughts, you change
your life. This idea extends further: Ask yourself if laws create a healthy society ,
and if patriotism is valuable. Or does it appear that when a country has
fallen into chao s or some form  of civil war, laws and codes concerning
patriotism seem to need to be enforced? Rules are created to impose
penalties to control or govern people who haven’ t learned their individual
responsibility as a part of the wholeness of the group. Yet a national sense
of unity  needn’ t regulate a universal sense, for the Tao oneness is greater
than any group on Earth. So here we have a summary of what takes place when the Great Way is
deserted: The need for justice arises. Falsity among the people creates a
need for rules, and rulers are needed to restore order . Politic al ministers
appear to bring light to the disorder and darkness. Knowing all of this, I
believe it’s essential to get back to that picture I asked you to envision a few
paragraphs ago and apply what Lao-tzu is saying in this profound verse of
the T ao Te Ching: 18th V erse
Let your actions arise fr om your T ao-center ed heart. When you’re centered in the Tao, you don’t need any rules, nor are you
bound by what’ s declared to be legal or illegal. Your reason for not stealing
from others isn’t because it’s against the law; rather , you assume personal
responsibility for your actions. Your life isn’t based on living by rules; your
reason for not stealing is that you respect the rights of others to be free from
pilfering because it resonates with the Tao. In the Tao there is no stealing
because everyth ing belongs to everyone. There is no ownership of land or
property—there is only the willingness to love and respect every one and all
things. The laws making stealing, maiming, or fighting illegal arose because
of disconnection from the T ao.Don’t act virtuous; be virtue. Acting virtuous is not the same as being virtuous, so the Tao instructs you
to be authentic in all of your interactions. Be pious because your own heart
feels the piety that is the great Tao. Be spontaneously generous to others
because your inner calling demands it, not because others in their code
making have determined that this is how you should behave. Don’ t wait for
chaos to erupt before you are generous and kind to others. A natural disaster
may stimulate your desire to reach out and help your fellow humans—yet if
you change the way you look at that natural disaster , you could also see it as
a remind er to let the Tao be your guiding spirit at all times. This would
inspire your patriotism to be for all of humanity , rather than confined to the
land where you happened to be born. Again, I’d like to remind you of the similar sentiment expressed by Hafiz,
the great Sufi poet:
Everyone
Is God speaking. Why not be polite and
Listen to
Him? And everyone really means everyone, not just those who are subject to
your rules and your laws. Do the T ao Now
Emphasize why you’re obeying human-made edicts today . Spend some
time connecting to the underlying reason for stopping at a red light, having
a driver ’s license, wearing a seat belt, paying to enter a movie theater , or not
drinking and driving. See if your ego enjoys “breaking” rules for its
purposes by listing all the rules and laws you obey or disobey in one day,
and then identify your most important “heart rules.”
OceanofPDF .comOceanofPDF .com19th Verse
Give up sainthood, r enounce wisdom,
and it will be a hundr ed times better for everyone. Throw away morality and justice
and people will do the right thing. Throw away industry and pr ofit
and ther e will be no thieves. All of these ar e outwar d forms alone;
they ar e not sufficient in themselves. It is mor e important
to see the simplicity ,
to realize one’ s true natur e,
to cast off selfishness
and temper desir e.
OceanofPDF .comLiving
Without Attachment
Upon first reading this 19th verse of the Tao Te Ching, it appears that
Lao-tzu is encouraging us to abandon the highest principles of the Tao. Renounce sainthood, wisdom, morality , justice, industry , and profit, says
the great sage, and all will be well. Lao-tzu tells us that “all of these are
outward forms alone” and are insuf ficient for living according to the highest
Way. The first of these categories represents education and the way you look at
your sources of learning. This verse advises you to alter your concept of
being saintly just because you follow the teachings of an organized religion,
and to change your view of self-importance because of degrees you’ve
received from an educational institution. Lao-tzu gently informs you that
it’s far more valuable to cultivate your true nature. As with virtually all of the teachings of the Tao, the greatest trust is placed
in your accessing the sacred Tao center of yourself. Within you lies a piece
of God that instinctively knows what to do and how to be. Trust yourself,
Lao-tzu advises, and reevaluate the ultimate importance of educational and
religious institut ions. When you modify how you see them, you’ll notice
that the true essence of you is “a hundred times better for everyone.” Lao-
tzu might say that a truth is a truth until you or ganize it, and then it becomes
a lie. Why?
_OceanofPDF.com_Change_Your_Thoughts_-_Change_Your_Life_-_Wayne_W_Dyer.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        As Lao-tzu says in this verse,
“Through selfle ss action, fulfillment is attained. ” By holding back ego’s
demands, even for a few moments, you will feel more and more fulfilled. OceanofPDF. comOceanofPDF. com8th Verse
The supr eme good is like water,
which nourishes all things without trying to. It flows to low places loathed by all men. Therefore, it is like the T ao. Live in accor dance with the natur e of things. In dwelling, be close to the land. In meditation, go deep in the heart. In dealing with others, be gentle and kind. Stand by your wor d. Govern with equity. Be timely in choosing the right moment. One who lives in accor dance with natur e
does not go against the way of things. He moves in harmony with the pr esent moment,
always knowing the truth of just what to do.
Fulfillment is attained through selfless action.
What is the ultimate goal of the Tao, according to Lao-tzu?
The author is emphasizing the importance of embracing the oneness with everyone and everything, and recognizing that you are not just your physical body.
What is the author trying to convey in the 10th verse of the Tao Te Ching?
The key to success is not trying to accumulate wealth, status, or power, but rather trusting in the eternal principle and the constant flow of the Tao.
What is the key to success, according to the 12th verse of the Tao Te Ching?
The author is advising to change one's perspective and trust in the natural order of the Tao, and to recognize that you are not just your ego, but a part of the universe.
What is the author suggesting in the 14th verse of the Tao Te Ching?
The author is advising to renounce the outward forms of sainthood, wisdom, morality, justice, industry, and profit, and instead cultivate one's true nature and trust in the sacred Tao center within.
What is the author's message in the 19th verse of the Tao Te Ching?