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Existence mirrored
in the water's patterned weave,
neither good nor bad.
This second chapter of the Tao Te Ching expresses something that is both difficult to understand and accept; that at a fundamental level the happenings in the world are neither good or bad, they are reflections of a state.
Us and them, good vs evil.
Beautiful or ugly; one is formless without the other. We only know what we call beautiful through comparison; through conditioning (what we are taught to believe) we differentiate between ugly and beautiful. Yet they are two halves of a whole, an expression of the eternal Yin/Yang.
The whole world recognizes the beautiful as the beautiful, yet this is only the ugly;
the whole world recognizes the good as the good, yet this is only the bad.
Thus Something and Nothing produce each other;
The difficult and the easy complement each other;
The long and the short off-set each other;
The high and the low incline towards each other;
Note and sound harmonize with each other;
Before and after follow each other.
Chapter 2, Tao Te Ching, D.C. Lau’s Translation
This underlying truth can be applied to many things in life, and where many people become angry or incensed with this type of philosophy is in mistaking dis-identification with an uncaring attitude.
It is entirely possible not to identify with the constant forces in motion in this world while still taking the best action you can to improve the world around you. In fact, without identifying with learned beliefs clarity emerges that often pierces to the heart of an issue or circumstance.
Therefore the sage keeps to the deed that consists in taking no action and practises the teaching that uses no words.
The myriad creatures rise from it yet it claims no authority;
It gives them life yet claims no possession;
It benefits them yet exacts no gratitude;
It accomplishes its task yet lays claim to no merit.
It is because it lays claim to no merit
That its merit never deserts it.
Chapter 2, Tao Te Ching, D.C. Lau’s Translation
For example, when we identify with our thought that beauty is virtuous and ugliness corrupt, we create conflict within ourselves, a tension where we constantly seek out the beauteous in a universe that maintains a constant balance of forces. This is a losing battle, where we are constantly at odds with the ugliness that counterbalances the beautiful.
On a much broader scale this war between expectations in many peoples thought patterns leads to conflict and violence of thought or action.
Therefore the sage keeps to the deed that consists in taking no action and practises the teaching that uses no words.
Although to many this statement may seem to express passivity, and it does 😂... living in a state of contemplation rather than reaction isn't a negative thing in this increasingly reactionary world. The state of observation fosters a separation between the observed and the conditioned thought patterns that so often take over. This separation allows for a clarity that goes beyond the conditioned mind and can lead to harmonious action where it is needed.
The Tao teaches us that living in harmony with nature requires fluidity; the water in the river flows completely at the whim of gravity, yet the river carves great paths through mountains, breathes life into a million creatures and passes through myriad states of being in its evaporation.
The water affects great change and action on the world through its forms in harmony with nature. This harmonious interplay is what the Tao points to in its teachings.
The Tao is the metaphorical 'finger pointing to the moon' that allows us to glimpse the moon in all its luminous glory.
Thanks for reading 🌿
This is the 2nd in an on-going series of poetry/spirituality posts reflecting on the chapters of the Tao Te Ching, as translated by D.C. Lau. Each post will include a Haiku and blog exploring my interpretation of the Tao.
The image used in this post is creative commons license, linked to credit beneath the picture. If you have enjoyed this Haiku, please check out my other work on my homepage 
